A. INTRODUCTION

Every now and again—in a world which is often not the happiest of places—someone special comes along, someone who makes a difference. It may be someone with a charismatic personality. It may be someone who goes above and beyond the call of duty. It may be someone who is prepared to stand up and be counted. Or it may be someone who just dares to be different.

Now that person could be a TV personality, a sporting hero, a statesman . . . It could be someone from history, or someone who lives today. It could be any one of a number of people, or even a group of people. Yet, someone who in some way does (or has) made an impression, leaving their mark on the world. And, by doing so, in some ways, makes (or has made) this world a better place.

Now, I’m sure we all. at times, have had someone we’ve looked up to. Someone who has made an impression on our lives. And even someone we’ve seen as a bit of role model. And for me, one of those people would have to be John the Baptist. And in that I am not alone. Because John the Baptism is mentioned prominently in all four gospels. And one of the features of Mark’s gospel is that in the first eight verses of his gospel, the subject of seven of them is not Jesus, but John the Baptist. And I find that very intriguing indeed.

So what was special about John? Why did Mark set him out as being someone special? And why does John play such a prominent role?

B. JOHN THE BAPTIST

1. Being Prepared To Be Different (4a)
Well, the first thing you could say about John is that he was a man who was prepared to be different. As a religious figure you wouldn’t find him in the city—in the Temple—where people would normally congregate to discuss religious matters. No! Rather we find John in the wilderness, and calling people to come out to him.

And that might seem odd, at first, except for the fact that the message of John was for all people, not just for those who were overtly religious. He therefore needed to be in a place that was accessible to all. But he also needed to be in a place that was non-threatening.

But there’s another side to it too. Because he also needed to practice symbolic language. The people to whom he was calling, the Jews, had historically become a nation in the wilderness. So, being in the wilderness, John was symbolically calling them to return to where they started, to start their journey with God over again.

John was different to anyone else at the time. But his difference had a distinct purpose.

2. Exercising a Prophetic Ministry (4b)
The second thing you could say about John is that he exercised a prophetic ministry. He called people to repent, to return to faith in the one true God, and he emphasised the need for the forgiveness of sins.

Of course, from our perspective, you could say, ‘Well what’s different about that?’ However, the prophetic ministry that John exercised had not been practiced in Israel for over three hundred years. In fact, because of that, many people believed that the time of prophetic ministry was well and truly over, and therefore God would have to choose some other way to talk to his people.

However, there were some, who had hung on to the old promise of God. That, indeed, he would, sometime in the future, send another prophet like Elijah. And his role would be to prepare the way for the coming of the Messiah. As a consequence, those who heard John’s call would not have failed to recognise the familiar, but historical, prophetic call to repentance.

3. Introducing New Ideas (4b-5)
The third thing you could say about John is that he was not afraid to introduce new ideas. Because although baptism was practiced by the Jews in Old Testament times, it was, generally, only gentiles who were converted to the Jewish faith that were baptised. And it was not common practice for Jews to be baptised at all.

For John to suggest to Jews that they needed to be baptised, then, was a radical change to the normal Jewish way of thinking. And you can imagine what would have been going through some of their minds. Some would, no doubt, have been resistant, simply because it wasn’t the way things were done. Others might have shaken their heads, not understanding what was going on at all. And others might have felt well and truly insulted by being asked to participate in something reserved only for gentiles.

And yet, the response of the people, we’re told—to being called to return to the wilderness, to the need to repent and seek forgiveness, and to be baptised—was that the people from the surrounding countryside embraced everything that John was and what he stood for, no matter how strange, old fashioned, or even new the ideas that he was asking them to embrace.

4. Being Genuine (6-7)
And why? Well, maybe, the fourth thing you could say about John is that he appeared to be genuine, and a man of God to boot.

He was a man of the wilderness. But he wasn’t a reluctant man only doing his job in a half-hearted manner. No, John but played his part to the full, even to the extent of his clothing and diet. In addition, his lifestyle and leather belt served to be reminders of another genuine man of the wilderness: the prophet Elijah.

And, if all of that was not enough, then his attitude said it all. John wasn’t one to push himself forward and say what a great person he was, expecting people to follow him and to get people to do things for him. Rather John pointed people away from himself to someone greater that he ever could be. To someone he couldn’t hope to compete with, even if he wanted to.

5. Focussing On Ministry (7-8)
And following from that, the fifth thing you could say about John was that he had a message of hope. The thing that made John tick—his focus—was the proclamation of a person who was yet to come: the Messiah, Jesus himself. And it would be Jesus, John said, who would baptise the people, but not with water but with the Holy Spirit.

As far as John was concerned, his call to the people to join him in the wilderness was in anticipation of the fulfilment of God’s promise. The Messiah was coming and he, John, was simply a messenger pointing to the one who was to follow. John’s baptism may have been radically different to the way baptism had been practiced in Jewish circles before, but it was nothing to the way it would be radically changed again with the coming of the Messiah.

6. Comment
So what was special about John? Why did Mark see him as being someone special? And why does John play such a prominent role?

Well, it was because John was a very special man in history: a true prophet, in the line of all prophets. At the time, a man who dared to be different. In many ways he was a bit of an oddball character, but he stood up and was counted.

He had something important to say: That God was about to enter history in a definitive fashion. And he had accepted and adopted his role in preparing the way.

C. IMPLICATIONS

But, you know, that’s all very well. John, in many ways, is an historical character that we can admire. However, I did suggest that for me John was also a good role model to follow. And I’d like to explain that in a number of ways.

1. Being Prepared To Be Different
Because, firstly, John took his role seriously, and because of that he dared to be different. Of paramount concern was that his message was for all people, and not just for the outwardly religious.

As a consequence for us, it’s all very well talking religion in religious circles, but the message we have is still just as much for those who don’t come to church as well as for those who do. Therefore, we need to follow John’s example in going out to the people, to share the message of hope. We need to find other ways, and other places, in which to share our faith with others. And we need to make it part of our regular routine.

2. Exercising a Prophetic Ministry
Secondly, we may not be prophets in the Old Testament sense like John, or those who had gone before, but the prophetic ministry of calling people to repentance, and showing the need for forgiveness, is just as relevant today, as it was back then.

In some way, we still need to show people the need to repent; to turn from ways which are contrary to God’s view. And we need to show how essential the forgiveness of sins is for a proper relationship with our creator.

3. Introducing New Ideas
Thirdly, just as John used an old idea (Baptism), and gave it new meaning. So we, too, shouldn’t be afraid of giving old ideas a new twist. We need to be open to new ways, and appropriate ways, to allow people to respond to the message we have to proclaim—even if it hasn’t been done that way before, or whatever other obstacles people may place in our path.

4. Being Genuine
Fourthly, like John, we need not only to be genuine, but we need to be seen to be genuine too.

Now I’m not going to suggest that John’s way of life—or his clothing and diet—are for everyone. But his whole attitude to life and ministry, reeked of someone who was sincere in his beliefs, and who had a passion for the role God had given him to play.

Now, sadly, that has not always been true of all Christians, For example many TV evangelists and clergy have given Christianity a bad name. But still, that’s life, and we cannot allow ourselves to be hijacked by past mistakes, whether of our own making or of others.

Now John’s life style was not extravagant. He didn’t ask people to pamper to his every whim. And at no stage did he make a big thing of his own ministry and achievements. Instead, he got on with life, and his lifestyle matched his commitment to God. An example we could do well to follow.

5. Focussing On Ministry
And fifthly, just as John’s focus was on one thing, and one thing only, so too does our commitment need to be on that one thing too. It’s not us that is important but the message of salvation that is available to all through faith in Jesus Christ. This is the message to which everything about John was pointing. And it is the message to which our lives should be pointing too.

John may have baptised with water. But it is the baptism of Jesus Christ by the Holy Spirit that really counts.

D. CONCLUSION

Now, as I said at the outset, every now and again, in this world, someone special comes along, someone who makes a difference. Now the sad thing is that regarding most of today’s heroes, yes, they may appear to make the world a better place, but they do little or nothing in regard to what is really important—and that is, to spread the message of eternal life.

But without a doubt the appearance of John the Baptist made a significant mark on the Jewish people of the time. Indeed even after Jesus’s death there were still people who called themselves disciples of John.

With John the Baptist, however, we have a man who not only tried to make the world a better place, but called people to return to a relationship with God at the same time. The two things being very much inseparable and intertwined. So, if you’re looking for a role model in life you couldn’t have a much better choice than John. However, John’s gone, he’s played his part. And now it’s our turn to play ours.

John was bound up preparing the way for the first appearance of Jesus. And our job is to prepare people for the second coming of Jesus. The ministry of John involved the fulfilment of the hopes of Israel, and our ministry should involve a message of hope in a world which is desperately in need of some good news too.

Posted: 10th July 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

I don’t really need to tell you, but ask someone today what it means to practice the Christian faith and you will end up with a variety of responses:

Some will say that it means living a good life. Some will say it means living according to the ethical principles on which this country was founded. Some will say it is a matter of being married in a church, and having your children ‘christened’. Some will say it’s a matter of being involved in the church, but by that they mean only doing as much as they feel the need. And some will say it is doing your bit for the church, but by that they mean limiting their commitment to only maintaining the physical presence of the church building.

If you ask people today what it means to be a Christian, you will end up with a variety of responses. But are they right? And what does it actually mean to practice the Christian faith?

Well, this is a question I’d like to examine. And what better way to examine it than to use the example of Jesus himself. Because in this passage from Mark’s gospel (and the short passage that follows) we have a cameo of the sort of things that Jesus did. It’s like a snapshot of twenty-four hours in the life of Jesus. And there are four things that Jesus did, of which are of particular note.

B. THE EXAMPLE OF JESUS

1. The Practice of Regular Worship (1:21-22)
And the first thing we find that Jesus did was to worship in the synagogue. Now, Jesus was in Capernaum and, as soon as it became the Sabbath, Jesus went into the synagogue, as was his regular practice.

Now, the synagogue was a very important religious institution among the Jews of the day. It provided a place where the people of God could study the scriptures and worship God. And that was precisely why Jesus was there. Except for the fact that in Jesus’s case, there’s a slight twist. Because there was also a custom to allow visiting teachers to actively participate in a worship service, by invitation of the synagogue leaders. And in this instance—even early on in his ministry—Jesus’s reputation had gone before him. As a consequence, he was invited to speak, and he used the opportunity to tell people about God. And what he had to say amazed people, to such an extent that the people knew there was something special about him—although they weren’t quite sure what.

2. The Practice of Showing Compassion (23-34)
The second thing that we find is that Jesus showed compassion. And we have three instances:

a) The Demoniac (23-28)
The first occurred whilst he was still in the synagogue, when he was confronted by a man possessed by a demon. A demon, who was calling out to all a sundry that he knew precisely who Jesus was.

Now bearing in mind it was against the rules of the day for anyone to be given healing on the Sabbath itself, unless there was a risk of immediate peril to life. But Jesus healed the man who was possessed anyway, and let him go on his way.

b) Peter’s Mother-in-Law (29-31)
The second instance occurred shortly after in the home of Peter and James, where Peter’s mother-in-law was in bed with a fever.

Now remembering fevers in those days were considered to be independent of whatever else a person may have had—and therefore not likely to have been considered life threatening. But Jesus stood by her bed, took her hand, and lifted her up. And almost immediately she started preparing a meal.

c) Healing the Sick and the Demon Possessed (32-34)
And the third instance occurred after sunset, when the Sabbath was considered to have been over and the new day begun. Because what Jesus had said and done in the synagogue had become public knowledge. And, as a consequence, the people of the town brought people with all sorts of diseases and the demon possessed to Jesus, and he healed them.

d) Comment
Now of course some people have suggested that Jesus’s motivation was not purely from the point of view of compassion. And there is an element of truth in that. After all, wouldn’t a sick mother-in-law at home have been a possible obstacle from Peter following Jesus. And wouldn’t Jesus have been keen not to have his ministry hijacked—so early on in his ministry—by the expectations of the people believing he was some sort of political Messiah.

However, breaking the rules in regard to healing on the Sabbath—where lives were not at risk, and risking the wrath of the religious authorities in doing so—seems to me to suggest more a mark of compassion, and a comment on the insensitivity of the rules, rather than a man seeking to cure people because he had another agenda.

3. The Practice of Private Prayer (35)
And after these events, the third thing that we find that Jesus did was to go out of his way for private prayer. Even in Jesus’s busy schedule he still made time to be alone to talk with his Father.

After the crowds of the evening had drifted away—and before the light of day had dawned—Jesus got up, left the village, and sought a solitary place for prayer. He deliberately withdrew himself from (being available to) the crowds, so that he could turn his attention to having time out for spiritual refreshment. And it is a pattern that Jesus repeated on a regular basis.

Indeed, there are three occasions recorded in Mark’s gospel alone where we’re told that he practiced these times of private devotion. In each instance it is at night and in solitude. The first, this one, at the beginning of his ministry, when his ministry is being defined (1:35). The second, in the middle of his ministry, after the feeding of the five thousand (6:46). And the third at the conclusion of his life and ministry, when he was in the garden of Gethsemane (14:32-42). But these weren’t just isolated incidents. This was a pattern that he had adopted through life.

4. The Practice of Obedience (36-39)
And the fourth thing that we find that Jesus did was to remain obedient to God—he kept focussed on the things God had asked him to do.

Because the crowds returned in the morning wanting to see more miracles. But being a miracle worker was not Jesus’s main mission in life. For sure the miracles provided proof of his claims. But his real mission was to tell people about God and how their relationship with God could be restored.

So, when the disciples found Jesus in that solitary place, praying, they told him that the crowd had returned. However, Jesus knew that in order to carry out what God had asked they would all need to get away, to move on so that they could do what God was asking of them all.

So Jesus, and disciples, got up and travelled around Galilee—away from the Capernaum crowd. And Jesus preached in the synagogues that they came to, and he cast out the demons of those who were demon possessed. A ministry that would have taken them away from Capernaum for some time.

Now it must have been a tough decision to move away from the crowd, being a man of compassion. However, Jesus knew that the message he had to bring would bring spiritual healing, which the crowd who were currently waiting for him were not ready to hear.

5. Summary
In a twenty-four-hour cycle, then, we get a cameo picture of the person of Jesus. He was a man who was committed to regular worship. He was a man who was not afraid to show compassion. He was a man, who despite his busyness, made time to be with God to pray. And, he was a man, who despite the wants of the crowd, was not prepared to be hijacked from the work that God had asked him to do. And that pattern, that cameo, repeated itself again and again throughout his life.

C. IMPLICATIONS

So, let’s get back to our original question: what does it mean to practice the Christian faith? Well, for me there can be no better way than to imitate the example of Jesus himself. And I’d just like to briefly comment on each of the practices.

1. The Practice of Regular Worship
Firstly, the practice of regular worship.

Now it may be true, from a technical point of view, that to be a believer you don’t need to go to church. After all, as believers we’re justified by faith, and not works. However, the importance of meeting together on a regular basis cannot be overstated.

The Jewish practice of meeting together regularly in the synagogue—for the purpose of studying the scriptures and worship—has much going for it, in terms of building up our faith and allowing for our expression of gratitude to God. However, the idea of meeting together to encourage one another is also an essential part of Christian living.

So much so that even in New Testament times, when people stopped meeting together, the writer of the letter to the Hebrews (10:25) wrote: ‘Let us not abandon meeting together, as is the custom of some. Instead, let us encourage one another and all the more as you see the Day of the Lord (as, in the second coming of Christ) approaching.’

Regular meeting for worship, then, has much to commend itself. And if it was important, and necessary, for Jesus to worship in the synagogue on a regular basis, how much more important will it be for us to too?

2. The Practice of Showing Compassion
Secondly, the practice of showing compassion.

Now, we’re not all going to be surrounded by people flocking to see us, like they did with Jesus. And we’re not all going to have gifts of healing for the sick or demon possessed either. But that doesn’t mean that in our own way we can’t show compassion too.

The people that Jesus mixed with, on a regular basis, were the sick, the poor, the outcasts, and the otherwise unloved of his society. And he didn’t just wait for them to come to him, but he went out of his way to approach them too.

The second of the two great commandments states: ‘You are to love your neighbour as yourself’ (Mark 12:31a).

Now in the time of Jesus, in order to make life more comfortable, the religious leaders had redefined the term ‘neighbours’ so that it only included the people they were comfortable with. But it was a redefinition that Jesus attacked on more than one occasion.

‘Love your neighbour’ means that the care that we so easily afford to ourselves we should also give to others. Not less than we give ourselves, but at the same level and to the same extent. And following Jesus’s example, to all people around us no matter what their social standing, and no matter whether we feel comfortable with them or not.

3. The Practice of Private Prayer
Thirdly, the practice of private prayer.

Well, how else do we build up a personal relationship with God? How else do we keep in touch with what God wants us to do? And didn’t Jesus teach his disciples to pray?

Jesus gave his disciples a model form of prayer which we’ve made into a prayer itself: the Lord’s Prayer. A prayer which acknowledges who God is, that requests that he looks after our daily needs, that acknowledges that we have been less than perfect and that we need to be forgiven; and requests that we not be tested any more than we can take. But it is a model prayer which if considered seriously does indicate the need to practice private prayer on a regular, if not daily basis.

4. The Practice of Obedience
And fourthly, the practice of obedience.

We need at all times to have in the back of our minds the things that God wants us to do. Jesus didn’t always do what was expected of him by the crowds or even the disciples. But he always had in mind the tasks that God wanted him to do.

God wanted Jesus to tell people about him, and to give people the opportunity to get their relationship with God right. And no matter how much he cared and had compassion on those who were sick, he wasn’t prepared to be hijacked from his main task—and that was to bring the message of salvation to his people. And we shouldn’t be hijacked from this main task either.

D. CONCLUSION

What then does it mean to practice the Christian faith? Well, it is not just about leading a good life. It’s not just about living according to certain ethical principles. It’s not about being married in church, or even having your children ‘christened’. It’s not about being involved in the church, but only to a limited degree. And it’s not even about doing your bit for a church in order to maintain its material presence.

Being a Christian involves: the practice of regular worship; the practice of showing compassion to those in need, particularly the poor; the practice of private prayer; and the practice of being obedient to God in all things.

That’s what the practice of being a Christian is all about. And we have no better example before us than the one Jesus set before us to follow.

Posted: 1st August 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

One of the great facts of life is that no matter how much is said and heard about Jesus and the Gospel, the majority will still struggle to understand what it all means. Yes, some of the biblical stories are well known, and yes, at certain times people may rehearse those stories—evidenced by the number of biblical stories being televised at certain times of the year—but despite that, the majority still have trouble internalising what they have heard. Which is why, more commonly, people put their own twist on what it means to be a person of faith.

And that is commonly achieved in two different ways.

The first way is to deny God and remake him in our own image. As a consequence it is very common to see and hear the following attitudes towards God and his Church. “All religions are the same. They are just different pathways to get to the same goal.” “My religion is private. I don’t need to go to church.” “I lead a good life, I am a good person, and if God is good, he’ll let me in to heaven anyway.”

Now, of course, none of these sayings are consistent with the message of the Bible. Indeed, they are contrary to what God has tried to teach his people. Yet, they are examples of what happens when people are uncomfortable with God’s message and try to make the gospel more palatable for themselves.

The second way, of course, is to accept part of what is taught, and struggle with the rest. And the attitude of not being good enough for God is a good example of the acceptance of the belief that we are all sinners, whilst at the same time, denying that God would willingly sacrifice his son, in order that we can be saved.

So, as we can see then, there are common views regarding the Christian faith, which are contrary to the teaching of God, the Bible and God’s church, which are prevalent in the world today. Is it any wonder then, that just as Adam and Eve tried to hide from God in the garden when they realised they were naked, so people try to run and hide from God today too.

And that is why it is vitally important that if we claim to be people of faith, that we get it right. And the passage from Mark’s Gospel gives us a few points which may be helpful.

Now the passage tells of a time when Jesus was walking alongside a lake and when a crowd gathered around him—and he used the opportunity to teach them. And, as he was walking along, he came across Levi, a tax collector. So, he went to Levi’s house and had a meal with Levi and a number of Levi’s friends described as “tax collectors and sinners”. At which, we are told that the Pharisees expressed their disgust, wanting nothing to do with mixing with those they considered to be the lowest of the low. And that, in turn, gave Jesus the opportunity to teach again, telling those present in no uncertain terms that the reason he had come was to save “sinners.”

What we have in this short passage, then, is the whole crux of the gospel—what it means, and the commitment that God requires of his people.

So, what’s it all about? It’s about the fact that God’s creatures—all of us—are sinners. We all make mistakes, every one of us; not one of us is perfect. But it’s about the fact that God has a solution to the problem of our sin—a way in which, when we get to judgement day, we can be treated as innocent of all wrong doing. It’s about the solution to the problem of sin, which entails the direct involvement of his son—the person we know as Jesus. And the reason for his involvement? Because there is simply no other way.

It’s about the fact that Jesus came to tell people the truth; that he wanted people to know what God (and his solution) was all about. He wanted to give them a choice, so they could choose for themselves. It’s about the fact that Jesus chose, at times, to be with the people society considered to be the worst in the world. In other words, Jesus came as much for them as for the people who were considered to be “good”. And it’s about him standing up to those who would preach a different gospel, because they found God’s gospel unpalatable—specifically, the Pharisees who were far more comfortable with their own interpretation of God.

So, of course, when we understand what God and the gospel are about, then the remarks and attitudes we see and hear so often in our society are shown to be the nonsense that they are. “All religions are the same, they are just different pathways to get to the same goal.” “My religion is private. I don’t need to go to church.” “I lead a good life; I am a good person. If God is good, he’ll let me in to heaven anyway.”

Indeed, they reflect so poorly on the Christian gospel, and are so damaging to the real gospel, they we shouldn’t be prepared to simply let them go. At their heart is the idea of making God in our own image, and that is not a very healthy attitude to take.

Having said that, it is true that none of us can truly understand the mind of God. If we could we would gods ourselves. But God has given us some clues, and some very big clues, about what he and his gospel are all about. And it’s not our job to change and adjust it to suit ourselves. Rather it is a matter of grasping what he has given us with faith, and running with the solution to sin that he has offered.

So, the majority of people struggle to understand what it all means. We may struggle ourselves. But that is no reason to change the gospel to mean something other than what God has said. On the contrary, who God is, and what he has done, are the very things that should be grasped by faith and shared with those who have yet to respond to the message, as it was originally intended.

Posted 3rd May 2019
© 2019, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

I’m going to start this morning with a question: “Are you happy with the way the church is?” I mean the Christian church in general. In other words, when you look at the state of the church in this country, and throughout the world, does it reflect the values that Jesus proclaimed? Does it meet the standards that are recorded in the pages of the New Testament? Well, if you’re anything like me, the answer to that question is a resounding “no”. And I say that for a number of reasons.

Firstly, there appears to be a distinct lack of unity within the church. And that is reflected in the myriad of denominations and independent churches. Secondly, the divisions in the church seem to be getting wider and wider. And that can be clearly seen in recent years in regards to the debates over the ordination of women and gay marriage. Thirdly, and particularly in western countries, there is the confusion between church and state. Where the church has found it very comfortable to be an agent of government – and consequently has found that its hands are tied in regards to how it does its welfare. It has also found itself very comfortable in other matters. And yet the legal definitions of life, marriage and a whole host of other things are very different to a biblical understanding. Fourthly, there is the blurring of faith and culture. Where cultural beliefs and expectations are often confused with Christian principles. Fifthly, there is the continuing problem of resources being tied up. Where there’s a reluctance to use the resources that have been provided over the years. And, sixthly, there is the old “Pharisee and Sadducee dilemma”, where people want to keep things the same. They like the church the way it is – they like to keep control. And how dare anyway suggest that it needs to change – even if, it is to return the church back to first principles.

So if you were to ask me whether I am happy with the state of the church, you’ll know my answer. But are you happy with the way church in Australia is? Are you happy with the worldwide church in general?

Well I guess before we get to the question of “what can we do about it?” The first thing we should do, is to check whether we are right. Whether the church has indeed gone off the rails. And a good starting point, is to look at the three short kingdom parables that we read in Mark’s Gospel. Because I believe that in those parables we have the answers to some of these questions.

B. THE PARABLES

1. The Parable of the Lamp
And the first parable was the Parable of the Lamp (Mark 4:21-23).

Now this parable is very simple – common sense really. If we are going to light a lamp, wouldn’t we normally want to place it in the place where we would get the most light? Of course we would. After all what’s the point of lighting a lamp, only to cover it up?

However the point that Jesus was trying to make was that he was the lamp. And that his role in the context of the Kingdom of God was to enlighten and to reveal. As a consequence he wants his lamp to be on show where it would enlighten and reveal the most. And on the basis that he was instructing his disciples about the kingdom, he was letting them know what they had to do. They had to make sure that the lamp was placed in a position that would get the most light, and would not be obstructed by other things.

Effectively he was teaching that a disciple’s task, our task, is to let Jesus shine to the world. We’re not to conceal him, and we’re not to blur him with the restraints of governments or the expectations of culture. We’re not even to hide him away, claiming that faith is a personal thing. Rather we are to use all the resources, gifts and abilities God has given us so that Jesus can shine as brightly as he can to the world.

2. The Following Sayings
The sayings that follows (Mark 4:24-25), develops the theme.

So what we have next is a saying based on an old Jewish proverb. And it originally would have meant that “the more you give, the more you will be given back”.

However, with this proverb, Jesus has given it a twist. Because in the context of his kingdom parables, it takes on the meaning, “the more we listen to parables, the more that we allow the kingdom to part of our lives, and the more God’s ways will be open to our understanding.” But with the reverse being true too, “If we don’t pursue the kingdom, if we don’t seek more about God, then we will lose what little we had in the first place”.

Now this parable makes clear that understanding God, and understanding the kingdom is not something we can do or achieve on or own. We need God’s help.

So being a kingdom person means that we need to pursue an understanding of God. The status quo, leaving things the same, is not good enough. We need to put ourselves in places where we can learn and be taught. Because it’s not something we can do on our own.

Like the first parable, this saying makes it clear there is no room for solo Christians. But it does require a commitment of time. And it does require a commitment to go beyond the superficial.

3. The Parable of the Growth of the Seed
And had we been in any doubt, the second parable, the Parable of the Growth of the Seed (Mark 4:26-29), develops the necessity of growth and change further.

Now this parable has a number of features, one of which is that there is little significance placed on the seed. Yes, seed is needed to grow something – but that’s about as far as it goes in this story. Of far greater significance, though, is the idea that the plant grows without any further human involvement. God does the rest. And, perhaps the most important aspect of the whole parable, is that the plant grows to its full potential, ready for harvest.

In other words it is God who grows his kingdom, not us. So everything we do should be God-centred. But not only that, the purpose of sowing the seed in the first place is so that the plant which developed could grow, ready to be harvested. And in the context of a kingdom parable, that means that people can grow and be ready for Judgment Day.

What this parable suggests, then, is that the church was never intended to become a human institution. It was never meant to be something that we might like to control. Indeed the church is supposed to be God’s creation. It should be organic, living, growing, and developing. But to God’s tune, not ours. And our focus should be, to do our part in growing and preparing for God’s kingdom, with Judgment Day particularly in mind.

4. The Parable of the Mustard Seed
So we come our third parable, the Parable of the Mustard Seed (Mark 4:30-32), which really describes what will happen, if we can take heed of the other two.

Now the reality is, the mustard seed is not the smallest seed. However it does produce a large shrub in which birds can nest. And that I think that is the most important point of the parable.

Because Jesus’ point wasn’t just that we should develop and grow ourselves (although there’s merit in that). But rather that we should develop and grow so that we can provide sanctuary for others. In other words, the kingdom is not just about us. It’s about what we can give to others too. But it does require us to be willing to be grown in the first place.

C. SUMMARY

So how does this all compare? How does my image of the worldwide church compare with the kingdom as described in Jesus’s parables?

After all, does the church allow Jesus and his kingdom to shine out, clearly, and uninterrupted to the world? Is the church reflected by members who are keen to learn more and more about themselves and about their God? Is the church committed to growing to its full potential, and to prepare people to meet their maker? And does the church create a haven for others, so they may be nurtured and encouraged in the faith? Or has the whole thing become blurred and confusing?

So does the church reflect Jesus’ values? I don’t think so. And that means for me there’s a problem, a really big problem. But what is the solution? Well I think for many, the problem is too big. After all how do you fix a problem of that magnitude? And because it’s such a big problem, does that mean there is nothing we can do?

Well I think, that no matter what is going on in the larger Christian world, we can at least try to fix up our small patch of it. We can at least try, with God’s help, to fix up any inconsistences at home.

D. APPLICATION

So in the context of our own part of the Christian world:

Firstly, is there’s a distinct lack of unity within our churches, with different people going different ways? And if there is, what can we do about it?

Well in the kingdom parables we’ve looked at, we have illustrations that there is only one leader in the church – God himself. Consequently no other people or groups have a legitimate place. So any solution to any problem of lack of unity will require the need for us to focus in on God, and not ourselves. We need to accept that the church should not be about what we want, rather it should be about what God wants. And it can only be that, if we are prepared to immerse ourselves in his word, communicate with each other, ask him what he wants. And most importantly be willing to carry out his wishes – no matter where that may take us.

Secondly, does our church suffer the confusion between church and state? And if it does, how do we fix it?

Well in the first kingdom parable, we read of the need to make sure that Jesus was shining out as light to the world through us. However I’m not sure how you can do that, whilst at the same time entering into government contracts, not all of which are conducive to the free promotion of the Christian faith. Even being a marriage celebrant is a problem, where the concept and legal definition of marriage are so different to a biblical understanding.

The solution, difficult as it maybe, then, is for the church to move away from the interdependence of government and church. That way Jesus can shine through the church unhindered by contractual restraints.

Thirdly, is there is a blurring of faith and culture (because this again would affect how we allow Jesus to shine)? And if so, how do we combat that?

Well, the reality is that many non-churched people have expectations of the church, which go beyond the church’s reason to exist. And the church’s role in baptisms on demand, weddings, funerals, government welfare, etc. are just some of the areas where those expectations have been met. And those expectations have been compounded , by a tendency within the church to carry on its business in a culturally business-like manner, rather than in a manner fitting for people who have faith in God, and who trust in God to provide for their needs.

Is it any wonder, then, that many non-Christians have a very distorted view of the Christian faith, and a misunderstanding of the role of the church? Jesus is shining, yes, but through a haze of cultural expectations.

So we need to remove that blur. We need to take a very different stance. And we need to refocus on the principles in the parables – to grow and ready ourselves and others for the second coming.

Fourthly, is there is a problem with resources being tied up? And if so what do should we do with them?

Well if the last parable was about creating a haven where others can nest, we should be using all the resources that are available to us right now, to do that very thing.

You know in many churches there is a tendency to stash things away for a rainy day, for a time when things are really bad. However, I’m going to tell you, it’s not a good idea. Because we are supposed to be people who depend upon God, and not our own resources (something the sower in the third parable was very conscious of). But in any event, it’s been pouring down with rain in the western church for many years.

And, fifthly, are we facing the old “Pharisee and Sadducee dilemma”? And if so, what can we do?

Now I don’t know that I’ve ever been in a church that has not been affected by this problem. Wherever I’ve been, there has always been someone, or a small group, who have wanted to be in control, who have wanted things done their way.

The problem is, that this sort of control is a denial of not just one of the parables, but all three. All three parables shout “change”, “growth”, “the need to grow to our full potential”, and “the need to be ready for Judgement Day”. As a consequence there is no room in the church for things to stay the same, no matter how much we like things done in a particular way.

The solution? Well, it’s simple in theory. And that is to avoid being part of any such discussions or schemes. And to refer any involved in such schemes to a higher authority. In other words we should not be part of any power base on which their position depends.

Of course, like all the other solutions that’s not easy. But the question is: who is supposed to be in charge of the worldwide church, our parish, or even our own church? God! And we should never forget that.

E. CONCLUSION

Now I began today by asking a question: “Are you happy with the way the church is?” We have also now compared the church as it is, with the way that the church should be, as described in three kingdom parables recorded by Mark.

Now we may not be happy with the church in general. And we may not know how we can possibly fix up so big an issue. But we can at least try to clean up our own little part of the Christian world.

Yes we need God’s help. But if we take the mustard seed approach, we can start small, and we can make a difference. But it will require a willingness to let Jesus and his kingdom shine out, clearly, to the world. It will require church members to be keen to learn more and more about themselves and about their God. It will require us to be willing to grow to our full potential, and to become prepared to meet our maker. And it will require us to make ourselves a haven for others, so they may be nurtured and encouraged in the faith.

Posted: 19th March 2015
© 2015, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

1. Keeping A Secret
We all have times when we need to confide in someone, whether it’s about something that has happened to us or an issue about which we have been thinking. Indeed, we all have times when we need a sounding board to help us come to the right decision.

The problem is, though, some of us are good at keeping secrets, and others are not. And, even for those of us who are good at keeping secrets, sometimes what’s shared is so exciting that we find it hard to keep it to ourselves.

When it comes to the need to confide, then, to whom do we tell our secrets? And who do we not tell, to avoid the whole neighbourhood from finding out our business?

2. Jesus’s Secret
Now of course the problem of secrecy, and the need to keep a secret, is not a new issue. Even in the Bible some secrets were kept, and others were not.

The secret surrounding the birth of Moses was kept (Ex 2:1-4). And it was kept for three months from the authorities, who would otherwise had drowned him in the river at birth. But, as he grew, it became necessary to change the hiding arrangements—to the bulrushes—and that was the catalyst for him being discovered.

The reason for Samson’s great strength was also a well-guarded secret. He kept it to himself. That is, until he gave it away to the love of his life. And Delilah just couldn’t keep it secret, and he consequently paid the price (Judges 16:4-19).

On the other hand, today, we are reminded of Jesus’s secret, and his request for the crowd to keep silent about what they had seen. But in his situation, do we really think that Jesus expected them to keep quiet about what they had seen? Or do we think that he realised that what they had seen was far too exciting to keep to themselves?

Well, let’s look at the events, and consider the implications …

B. TWO HEALING MIRACLES

1. Jairus’s Daughter (1) (21-24)
The story begins with Jesus and the disciples crossing the Sea of Galilee, only to find a large crowd on the west bank. However, the writer, Mark, was not interested in the crowd, only in one person—Jairus, a ruler in the local synagogue.

Now, we are told that Jairus’s daughter was dying and, as a consequence, he was desperate for Jesus to go with him so that his daughter could be healed. He’d heard lots about Jesus, and, at that moment in time, he was putting all his hope and trust that Jesus would heal her. And Jesus agreed. And as they went off to Jairus’s house, the whole crowd followed, pressing around Jesus as they went.

2. The Woman with the Haemorrhage (25-34)
Unfortunately, as they went on their way, their journey was interrupted. A woman who had been bleeding for twelve years came close. She’d been to many doctors, and had endured many treatments. But instead of getting better, she’d actually got worse.

Now, in reality, because of her illness, she shouldn’t have been anywhere near. Anyone she touched or who touched her would have become ceremonially unclean. But she was desperate. She’d heard about Jesus too. So, somehow, even though shouldn’t have been present, she managed to work her way towards him.

Now it must be said here, that this woman was not just motivated by faith. She also had some common almost magical belief, that the dignity and power of a person was transferred into what they wore. Consequently we see her determined to touch Jesus’ cloak, with the belief that one touch would be sufficient to heal. And when she did touch Jesus’ cloak, immediately the bleeding stopped, and she knew that she’d been healed.

However, she evidently had not considered Jesus’s reaction. Because immediately, Jesus stopped, turned around, and demanded to know who had touched him.

Well, the disciples were incredulous. And far as they were concerned, he had been jostled and touched by a host of individuals as they’d gone on their way to Jairus’ house. Why was this one person so important? They may also have been concerned that any delay in their journey, would have serious consequences for Jairus’s daughter. Their mission was urgent, and they couldn’t afford any delay.

However there was a purpose behind Jesus’ stopping. The woman had been motivated by a mixture of faith and superstition. And he needed to correct any erroneous ideas. It was her faith that had healed her, not her superstitious beliefs.

3. Jairus’s Daughter (2) (35-42)
Then, as they were stopped, there came some bad news. Jairus’s daughter had died. And for Jairus, and no doubt everyone else, the interruption to the journey had been disastrous. So there was no longer any need to continue the journey.

But Jairus was encouraged by Jesus to believe that it wasn’t too late. And leaving the crowd behind, where the woman had been healed, Jesus, his closest disciples, and Jairus went on to the house.

By the time they got there, however, the funeral preparations were well in hand. And as was the custom, the professional mourners were in full swing. So when Jesus told them that the girl wasn’t dead, only sleeping, they laughed. However, having allowed the mourners to have their fun, he left them outside the house, went in with the girl’s parents and his disciples, and raised the girl back to life. Much to the amazement of the parents, the disciples, and no doubt the mourners outside.

4. Jesus’ Secret (43)
All terrific stuff. But when all this was done, and this is the crunch, Jesus then asked all present—Jairus, his wife, the three disciples, and the mourners—to keep quiet about what they had seen—to say nothing to anyone of what had transpired. It was to be a secret between him and them.

C. THE NEED FOR SECRECY

1. The Question
Well, I don’t know about you, but that would have been one enormous secret to keep. Jairus and the three disciples would have just witnessed two healing miracles. And Jairus’s wife and the professional mourners would have just witnessed one miracle. That would have been hard for anyone to keep a secret. And no doubt, regardless of Jesus’ request, the story of that day was spread far and wide.

So, knowing that, why did Jesus insist that the whole matter was to be kept secret? After all, these weren’t just isolated events? In his early ministry he’d performed many miraculous signs and wonders. He’d healed people who were lame, blind, deaf, dumb, and demon possessed. And in those early days, he often told people not to go and publish abroad what had happened. So what was it all about? Why the request for secrecy?

2. The Answer
Well the secret lies in the fact that it was still early on in Jesus’ ministry. It was a time when he continued to mix with the ordinary people—the strugglers of life—to show them that God cared. And it was a time when he continued to heal people of their diseases etc., to demonstrate God’s compassion, and to show that he did indeed care for all their needs.

However, for Jesus, there was a greater priority than just the physical healing of the masses. He’d come to bring spiritual healing. And if the people continued to come to him with only physical healing in mind, the concern was that they would not hear the message of why he had come.

Jesus’s call for secrecy, then, hinged on the fact that people would be increasingly queuing up for physical healing. A worthy enough past time in itself. But, as far as Jesus was concerned, it would be at the cost of him being unable to deliver the real message: of the need for reconciliation with God. An act that was only possible through faith in Jesus, and the sacrifice he was about to make.

That’s why he wanted his miracles to remain secret. He did not want to be hijacked into being a Messiah who simply performed miracles. So he called people to secrecy. He even, at times, removed himself from the crowds and the sick that they brought, in order to talk to others about the need for spiritual healing.

It’s not that Jesus liked secrecy. It’s not that he didn’t care for the physical healing of people—he did! And he demonstrated that time after time. But he also was aware that there was a greater priority.

D. IMPLICATIONS

1. Secret 1: Praying for The Sick
Now of course, that’s all well and good. But what does this story mean for us? What can it tell us? What practical application can we make, as we try to become more Christ-like in our own spiritual journeys?

Well, the first thing that we can learn is the point of Jesus’s wish for secrecy—his priority for spiritual healing. Because when we pray for healing, or lay hands on people, and they don’t get physically better, it can be so easy to get disheartened because our prayers aren’t answered. Well, not in the way that we may like. And we can start asking some very serious questions about our faith.

But if Jesus’s priority was getting people’s relationship with God right, then that puts the whole matter in a different perspective.

a) A Lack of Faith?
After all, how often have you heard people saying that they don’t have enough faith? That they don’t believe enough?

And yet, if that was the case why were both Jairus’s daughter and the woman healed? Jairus believed that Jesus could heal his daughter. But only up to the point when he was told she was dead. After that, he no longer believed that Jesus could help. Indeed, he had to be persuaded by Jesus that he could still do something for her. Furthermore, the woman had some faith, but it was mixed with a lot of superstition too. So neither miracle depended upon them being totally convinced of Jesus’ ability to heal.

The issue of faith in both instances, wasn’t that they didn’t have any faith. It’s just that Jesus wanted to challenge them further. Spiritual healing was far more important than physical healing.

And if Jesus’s priority is for people’s spiritual welfare, then we shouldn’t whip ourselves for lack of faith, when our prayers for physical healing do not appear to be answered.

b). Out of Tune with God?
How often have you heard people say that they haven’t been physically healed because they are out of tune with God? That they are not praying according to God’s wishes.

But haven’t we just discovered that as far as Jesus was concerned, there was something more important than physical healing on God’s agenda?

The key to where God’s heart lays, therefore, is not just with physical healing, whether healing the sick, the blind, the lame, those with cancer etc. etc. Although he often does that too. However, important as they may be, God’s heart is with the much more important issue of reconciling people with himself, with the consequence of giving people eternal life.

In other words, more important than our immediate physical well-being is our eternal well-being. And when we attune ourselves to that way of God’s thinking, to think in those terms, then it should change our whole attitude to life, and to prayer. And, may I add, it may even mean that we begin to accept some suffering as necessary, as part of our walk with God.

Because even the Apostle Paul recognised that some suffering was necessary, for him, so that he could continue to minister in God’s name. He recognised that pride and conceit could get in the way because of all the wonderful things God had done for him (2 Cor 12:7-10). And that he needed the ‘thorn in the flesh’ that he had. As a consequence, he stopped praying that it would be removed, and he concentrated, instead, on his spiritual well-being and development.

c) Summary
Jesus’s request for secrecy in this story, should be a vital part of our understanding of Jesus’s priorities, and what was really important in his life, in terms of his work and mission. And those priorities shouldn’t be lost on us. Indeed, they should influence the way we think, and act, and pray.

2. Secret 2: No Secret Followers
And, as for the second secret … The secrecy by which the woman touched Jesus robes, and then tried to disappear back into the crowd, in the hope that no one would notice …

Now Jesus didn’t let her, and for good reason. And we’ve already discussed the fact that he wanted her to know the distinction between faith and superstition, and that superstition had nothing to do with her healing. However, at the back of his mind was another reason. And that was that he didn’t and doesn’t approve of secret admirers.

Being a Christian has never been something that should be practiced in secret. In fact you can’t. Growing in faith requires a believer to stand up and be counted. That was why Jesus made that woman stand up and publicly acknowledge where she stood in regard to her faith.

E. CONCLUSION

Secrets! We all have them, and we all need someone with whom we can share them from time to time. But in regard to whom we share our secrets with, we need to be very discerning. After all, do we want our secrets to remain confidential, or do we want the whole world to know?

Having said that, there are secrets that are very difficult to keep to oneself. And Jesus’s secret would have been one of those secrets that even the most faithful friend would have had difficulty in keeping. But at this point in history, that’s no longer a problem.

What we can learn from Jesus’s secret, though, is the priorities of God—priorities that we should apply to our own faith and to our prayer life. The priority of spiritual healing over physical healing.

Because, yes, we can pray for the sick, and we should pray for the sick. But we need to remember that a person’s spiritual well-being is far more important than their physical well-being.

Furthermore, the priority of spiritual well-being should exclude any idea that a person can remain, in anyway, a secret believer.

Posted: 7th September 2018
© 2018, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. Us
It seems, sometimes, that our lives can be so busy that we have little time to rest. There’s always something that needs to be done, and no sooner have we done one job than another one is waiting our attention. Indeed, sometimes it can seem as though we’re trying to juggle too many things at the one time, as other things make demands on our time. And, as a consequence, we can rush from one thing to the next, having very little time to ourselves And, of course, with the danger of never doing anything particularly well.

And yet, despite that, rest is still important. We need sleep—some more than others. We need time to relax, to recoup some of that vital energy. And we need to de-stress ourselves, to remove the burdens that are holding us back.

2. The Disciples (Mark 6:6b-13)
But how exactly can we balance our busy-ness with the rest that we need? Well, some of the answers can be found in this passage from Mark’s gospel. Because what we have in our story is twelve worn out, and exhausted disciples, who had just returned from a mission that Jesus had sent them on. And having been sent out in six groups of two, on a mission of their own, our story tell us what happened next.

B. THE GOSPEL

1. Withdrawal from the Crowds (30-31)
Because what happened next, immediately on their return was, that after briefly telling Jesus all they had said and done, they discovered that there was no rest for them there either.

People had heard about Jesus, and they’d heard about the recent mission of the disciples. And, as a consequence, they had gathered around them to hear more. So much so, they couldn’t even enjoy a meal in peace.

Now these were twelve tired men, and the last thing they wanted was to be surrounded by a crowd wanting more. But Jesus recognised their dilemma and suggested that they withdraw from the crowds to a deserted place. In other words, Jesus suggested that they needed rest, away from the demands of life and the demands of the crowd. They needed sleep and they needed to be alone. And so, in the circumstances, a time in the wilderness would have been ideal.

2. Time Alone With God (30-31)
However, sleep and needing to be alone, were not the only reasons that Jesus called them to go to a deserted place. Because, at the conclusion of the disciple’s mission they may have immediately reported back all they had seen and done, but in addition to the physical rest they so desperately needed, they needed to recoup spiritually too.

The directive to withdraw into the wilderness signified more than just the need to rest from strenuous labour. It also signified the need to spend time resting in God’s care. Because they had a task to do—to be people of God and to tell others about God—and, as a consequence, they needed to be refreshed and be ready for the next stage in their spiritual journey.

3. Rest Interrupted (33-34-(44))
Unfortunately, as things happen, they were allowed neither physical nor spiritual rest. A multitude of people had watched them depart and they followed them even into the wilderness.

However, despite the fact we are told that the crowd built up to five thousand strong, and despite Jesus having compassion on the crowd by deciding to teach them and feed them, he still showed concern for the welfare of his twelve disciples.

4. A Second Attempt (45-52)
So he sent them out once again—this time on their own, in the hope that they could have their rest away from the demands of the world. And while Jesus dismissed the crowd, the disciples set sail, probably quite confident that at least while on the lake they would be safe from being interrupted again. And while they were on that lake, Jesus put into practice what he preached himself. He withdrew to a mountain top for physical and spiritual refreshment.

However, if the disciples thought that the lack of a crowd would ensure a time of rest, they were mistaken. Because as the disciples sailed off in the boat, maybe they did get some rest for a while. However, this time, it wasn’t people who interrupted their rest but the weather. A terrific storm blew up, and they had to row the boat to the point of exhaustion. When Jesus, therefore, come to their rescue, by walking on the water, the disciples not knowing who it was, at first, would have been frightened out of their lives. Their physical exhaustion now mixed with stark terror.

However, with Jesus’s arrival at the boat, the storm calmed. And the disciples were at last able to spend some time alone, brief as though it maybe, away from the crowds, and with their Lord and Saviour.

5. Back to Business (53-56)
That is until the boat finally arrived at Gennesaret where the whole situation started all over again. It was a thickly populated part of the country, and it didn’t take long for the crowds to appear and for the sick to be brought to Jesus for healing. And so, having had even a little bit of rest, it was back to it again, with all the demands and expectations of the people wanting to be met.

C. APPLICATION

Rest! It’s a very important part of life. Yes we can be busy—we may even like being busy—but as Jesus indicated to his disciples, and even practiced himself—but not always successfully—rest should be very much part and parcel of life. And for some of us . . . Well, maybe we can be just too busy to take it seriously enough.

Despite that, this gospel passage does set a pattern of rest which we would do well to follow. And in particular, there are four ideas about rest that come out of this passage.

1. Sleep
And the first idea relates to the need for sleep.

Now, the idea that we should cease being active, in order to refresh our bodies and souls, is not a new idea. And yet insomnia, apparently, is probably the number one physical problem in the West today.

Of course, failure to sleep may have many causes. But more often than not, insomnia has its roots in one’s spirituality. Many people find it difficult to sleep because they bear the world’s problems on their shoulders. The events of the day, or a particular difficult relationship, tend to be the kind of things that people churn over in their minds, to the extent that they are kept awake at night.

And yet, what was the first thing that the disciples did when they returned from their mission? They told Jesus everything they had done and taught—and, no doubt, what the reaction to their mission had been. In other words, they confided in Jesus the joys and the sorrows they had faced. So, then, it wasn’t necessary for them to toss and turn with the weight of things on their shoulders. They had given it over to their Lord and Saviour. And consequently everything was his problem and not theirs. The burden had been shared.

For Christians, therefore, a lesson we can learn, if we haven’t already, is that we should not continually lose sleep because we are turning over the issues of the day in our minds. Rather we should learn to rest having given all our problems to God. We are not God, and to hold on to any problem, is like we are wanting to play God ourselves. Rather, we should sleep at night with our burdens removed, resting in Christ’s finished work, resting in God’s sovereignty, and resting in the Spirit’s ongoing creative activity.

2. Serenity
The second idea about rest is the need for serenity—for repose and refreshment, and for the restoring of equilibrium to one’s body and person.

Unfortunately, what happens so often these days is that we confuse relaxation and the need to be active. As a consequence, in our culture, we work for money to live and we work for money to buy rest, with the view of ‘doing’ things, being active, even paying for an expensive vacation in an exotic getaway. And how often have you heard the well-worn phrase that ‘people need to go back to work for rest’. But then leisure, these days, often seems to mean little more than a furious activity of consumption.

And yet what did Jesus suggest the disciples do for rest? Well certainly not to go to a holiday resort, or be around other people, or even rush around ‘enjoying’ themselves, or anything like it. No! Rather, he suggested that they get away into the wilderness, and have time just to be alone. To be away from worldly things and the things that would actually prevent someone from having proper rest.

3. Sabbath
The third idea about rest is all about the concept of the ‘Sabbath’.

Now, the idea of the Sabbath is not just to have a day out from normal activity, but it’s a reminder that in order to rest we also need to spend time with God (and not to just pass on our burdens).

The idea of the disciples being sent into the wilderness, and why Jesus went up on to the mountain alone was, therefore, not just so they could catch up with their physical need for rest, but because they needed to pursue the spiritual side of rest too. The needed to have a time of resting in God, talking and listening to him away from the demands of the world. And in an environment where distractions would be minimalized.

As Christians therefore we need both leisure and time with God. But we need time with God more than we need leisure. Therefore, setting aside time daily to be with him—and weekly joining in worship and play—is a recipe not only for physical rest but also for a healthy relationship with God. It keeps our lives centred on meaning and purpose, it keeps our priorities right, and it keeps us in a lifestyle lived in harmony with God.

4. Salvation
And the fourth idea about rest is about salvation itself.

The disciples had just come back from telling people that despite their situations, their dilemmas in life, that they should accept Jesus as the Messiah and rest in comfort based on the promises of God. The crowds also had come running because they wanted relief from their misery—they wanted purpose in life. Indeed, the people gathered around Jesus and the disciples because of the things they were saying and practicing. And even Jesus, elsewhere, used the term ‘rest’ to describe the act of relinquishing life’s burdens, and restoring the body to full life, based on the promise of salvation and the resurrection of the body to eternal life for all who believed.

Salvation, then, is the ultimate expression of rest. Rest is what we are saved for. Rest is the way we are saved. And yet how many people today are rushing around looking for rest and ignoring the message of salvation?

D. TWO DILEMMAS

Rest therefore in biblical terms indicate sleep, serenity, Sabbath (or time with God), and salvation. And all four ideas are wrapped up in this short gospel reading.

1. People Who Cannot Rest
And yet sadly there are people who cannot retire, people who cannot relinquish anything in this life, people who cannot stop working, people who cannot put down a task, people who cannot let someone else take over, people who have never done enough to feel ready for the next life, and people who just don’t know the meaning of rest.

2. People Who Are Not Allowed To Rest
In addition, there are also people who it seems are not allowed, or encouraged, to rest. As in the old adage ‘If you want something done, ask a busy person’.

Of course, it’s not always easy to say ‘no’. It’s not always easy to get away. But then Jesus and the disciples were not always successful in their attempts to have a break either, as we’ve just seen. But even though they were delayed by some five thousand people, they did keep trying to get away, and in the end they did succeed, if only for a very short time.

The implications of that of course is that even we must at times be prepared to say ‘no’. We all need our rest, both physically and spiritually. However, we also need to be sensitive to the needs of others—and encourage them, and enable them, to have their times of rest as well.

E. CONCLUSION

Now, sometimes in our busy world it seems as though our lives are so busy that we have little time to rest. There’s always something that needs to be done. And no sooner have we done one job then another one is waiting our attention. People make demands on us, but we also have expectations all of our own.

However, the challenge for today is that we can just be too busy. Jesus came to bring a message of salvation—the ultimate message of rest.

Sleep . . . We all need sleep. And we all need to give over our troubles to Jesus. Serenity . . . We all need our bodies refreshed and restored. That means quality rest, and the need to cease from activity. Sabbath . . . We all need to nurture a culture of spiritual rest, finding time out with God away from all distractions. And salvation . . . We all need to pursue the ultimate rest. The rest that can be ours through faith in Jesus Christ.

Now we all get tired, and we all get stressed. But the question is: ‘Have we got the right balance between busy-ness and rest? Or are we so busy that our lives are out of our control?’

Posted: 8th August 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

It has been said that Australians are paranoid about cleanliness. But then, the amount of time we spend washing or in the shower—or the way we go about making sure everything is perfectly hygienic—is often a topic of debate. In addition, the number of times people in England have a bath each year is often raised in Australian humour. And, once again, provides a comment on Australian hygiene.

Of course, in addition to personal hygiene, these days we also have strict regulations in regard to the public preparation of food, and an extraordinary list of rules and regulations regarding the administration of medical procedures. And for those who work preparing food or in the medical profession, those rules seem to get more and more numerous and complex as time goes on.

Now, of course many of the things I’ve mentioned make perfect sense. And cleanliness, and the control of situations, so that a high standard of health can be maintained, is obviously a very sensible idea. However, I can’t help wondering, sometimes, whether we have taken the whole health thing just that little bit too far. Indeed, have we taken the idea of cleanliness to extremes, to the point where we have lost, or are in danger of losing, our natural immunities that we would otherwise depend upon? Indeed, do we leave ourselves open to exactly what we are trying to protect ourselves from—germs and disease.

B. GOSPEL

1. New Testament Health Regulations (7:1-4)
Now there’s nothing new about being concerned or obsessed with cleanliness and health. They were also concerns recorded in New Testament times too. However, while the rules and legislation that we face, today, deal mainly with situations in the public arena, in New Testament times people lived with regulations telling them what they had to do in their own home too.

Indeed, there were expectations that people would wash their hands before a meal. There were expectations that people would wash food that had been bought in a market. And there were rules regarding washing cups, pots, and kettles, and all other sorts of things beside. And woe betide anyone who slipped up when someone in authority was watching.

As a consequence, we can read a passage like that in Mark’s gospel. And we can see that when some Pharisees came from Jerusalem to see Jesus—and they noted that not all of Jesus’s disciples washed their hands before eating—the inevitable happened. They not only became very upset, but they used the opportunity to voice their disapproval, and in no uncertain terms.

2. Health Regulations or a Power Struggle? (7:5-8)
Now maybe in this story we can envisage a health inspector (in the guise of a Pharisee) banging his fist on a table, telling everyone that they had to comply with the regulations. Except for the fact that in this story there is a twist. Because Jesus was not taken in by the whole charade. He knew the Pharisees were not concerned with people’s health at all. The cleanliness rules were rules that the Pharisees rigorously applied, to tie everyone up in knots. They had taken an Old Testament command for priests to wash their hands and feet before entering the Tabernacle—a rule commanded by God, designed to indicate a priest’s cleanness of heart before God—and they had played with the rule so much that they had come up with a host of regulations that had nothing to do with people’s health and welfare. And certainly nothing to do with people’s spiritual cleanness at all.

No! Their rigorous application of the rules was not out of concern for the health of the people, or their cleanliness (physical or spiritual). Their rules were intended to keep control over the people, and to maintain their own privileged position in society. They had developed their rules so much that they had left the intention of God’s original commandment well and truly behind. And, as a consequence, their rules, regulations, and traditions had taken on a whole new life of their own.

Of course, washing one’s hands before a meal may be a good idea but, in this particular case, the tradition that had been built up had very little to do with cleanliness or health. It was about maintaining what the Pharisees enjoyed. It was in the interest of the Pharisees that their own traditions be maintained. And they did so to the detriment of the people, and to the detriment of their, and others, relationship with God.

3. The Conflict between Commandment and Tradition (7:9-13)
Well, you can imagine Jesus’s reaction to all of that. Jesus had no time for man-made traditions where they perverted God’s commands. And he had no time for man-made traditions where they created a barrier between the people and God. And so he told the Pharisees just what he thought about their rules and their traditions. He called them hypocrites. And not leaving it there, he tried to instil in them the idea that it was far more important to keep God’s commands than to pursue their own traditions, which in the end were simply stumbling blocks stopping people from coming to God. Indeed, Jesus continued that the traditions of the Pharisees often distorted the meaning of God’s commandments, to such an extent, that they didn’t allow people to comply with God’s commandments at all.

4. True Cleanliness (7:14-16)
Strong words from Jesus. And there’s no doubt that part of Jesus’s motivation was to shame and silence his opponents. After all, they had put tradition before scriptural commandments. As a consequence, someone needed to speak out, and put them in their place.

But as a result of having done so, Jesus was then able to turn to the crowd, and was able to pick up the theme of washing, of cleanliness, and of purity. Indeed, he was able to raise the issue of what real cleanliness and real purity was all about.

Because, as far as Jesus was concerned, it was not a matter of whether the disciples washed their hands before a meal. It was not about whether they’d gone through certain rituals or followed certain regulations. It was rather whether their hearts were clean, and clean before God. That was what was important. For that was the purpose behind the original commandment requiring priests to wash their hands and feet before entering the Tabernacle.

5. Jesus’ Application (7:17-23)
At the end of the discussion, no doubt, the Pharisees would have been fuming. The things that Jesus said, as far as they were concerned, were dangerous and radical ideas. They didn’t like the implications. They liked their place in society, they liked lording it over others, they liked their rules and traditions. And so being told they were quite wrong—and being told that publicly—would have been very hard for them to take.

But apparently it was hard for Jesus’s disciples to take too, because they were quite confused. Some of them may not have washed their hands before the meal, but they were used to the ways that the Pharisees taught. As a consequence, they didn’t quite understand what Jesus was saying.

So Jesus repeated it all over again. But this time he spelt out what happens when rules and traditions get in the way of a proper relationship with God. And he indicated a catalogue of sinful acts and attitudes that would result—including evil thoughts, immorality, acts of deliberate malice, deceit and treachery, stinginess, slander, pride and arrogance, and foolishness. And all of these and more, Jesus indicated, were the direct result of putting man’s rules, man’s traditions, and man’s own interests before those of God.

6. Summary
Like many things in life, the argument began over an apparently very simple matter: the issue of some disciples not washing their hands before sitting down for a meal. The disciples had failed to keep the strict rules and traditions that applied before one could eat. And unfortunately the Pharisees had been around to see their fault.

But Jesus soon cut to the chase. These rules were man-made and, what’s worse, instead of clarifying God’s rules they actually distorted them. They were traditions that the Pharisees wanted to keep for their own ends. They liked them, they enjoyed following them, they gave them power and authority. And they were the means in which they maintained their position in life, which they were prepared to defend at all costs, no matter how it affected other people’s relationships with God.

C. IMPLICATIONS

Now, at the time, Jesus stood up to the Pharisees. Indeed, he wouldn’t have a bar of their rules and regulations which created a barrier to anyone having faith. And that’s the whole point of the story that’s been recorded.

And if Jesus wasn’t prepared to accept any barriers to faith, the implication is that neither should we. The lesson of this story is that just as Jesus made a stand on barriers to faith in New Testament times, so we need to stand up to any barriers to faith that may be around us today too.

Of course, to do that we need to examine our beliefs and practices. We need to look at our own traditions—our own sacred cows that supposedly have been put there to be helpful—and to clarify and enhance our understanding of God and his laws and the things that he wants us to do. And then what we need to do is to have the courage of our convictions, and put away any barriers that are a block to people, including ourselves, from having a full relationship with God.

And I think that if we are prepared to do that, we would be quite surprised about how many barriers we have been able to accumulate over the years.

1. Barriers to Faith
After all, how often in church circles have you heard, ‘You can’t do this, you can’t do that. It’s against the rules’? ‘We have strict guidelines over what we can and cannot do, and you can’t do what you’re suggesting’? But then you can ask question . . . ‘Yes, but whose rules? Man’s or God’s? Do these rules help, or do they get in the way? And in any event, whose church is it, is it man’s or God’s’?

How often in church circles have you heard, ‘You can’t do this, you can’t do that. It’s not the way we like it done’? But then you ask the question . . . ‘Yes, but is it right? And does it fit with the way God wants it or not? Or is it just the way some people want it to be?’

And, how often in church circles have you heard, ‘You can’t do this, you can’t do that. It’s not our tradition’? And apart from the fact you could ask, ‘Whose tradition?’—because everyone seems to have a different version—the question is, tradition or not, does it measure up to God’s standard? Does it measure up to the way Jesus said things should be? Or does it actually obscure or block the standard that God has set for us to follow?

2. The Radical Jesus
In his time, Jesus was a very radical thinker. He upset many people because of the controversial things that he said. Indeed, if anyone should think that he was meek and mild, that he got on with everyone, and never rubbed anyone up the wrong way, and somehow he managed to accidentally get himself killed, then they are not talking about the Jesus that was foretold about in the Old Testament. And they are not talking about the Jesus that is displayed in the pages of the New Testament either.

Jesus was a radical. His teaching was radical. And the church that he set up was radical. And if the church today is not seen by people today as holding those same radical views, then I’m afraid it is not the church that Jesus intended it to be.

Jesus was a no-nonsense sort of man, and he was very fierce on anyone, or anything, that created a barrier between the people and their creator. That is why Jesus had little time for the man-made traditions of his time. And he had little time for people who used rules, regulations, and traditions to maintain their positions and power.

And because Jesus was a radical person, so Christianity should be a radical religion too. Indeed, the whole premise of the Christian faith turns what would be considered to be normal and acceptable, in this world, upside down. That’s why Jesus was so despised by the religious leaders of the day who wanted to maintain the status quo. And that’s why any suggestion today to bring down traditions that have become obstacles are, and will be, met with fierce opposition.

3. The Need to be Radical Today?
Despite that, Jesus’s concern was with people’s spiritual welfare, and that nothing should be allowed to get in the way between the people and God. And if that was Jesus’s concern, so it should be our concern too.

Of course the radical process of breaking down the barriers and traditions that are obstacles to faith will not be an easy process. Indeed there will be much opposition, both outside and inside the church. Despite that, however, that is what we are called to do. And, in doing so, we will need God’s guidance, and we will need God’s strength and courage to be faithful to God, and to be faithful to Jesus’s example too.

D. CONCLUSION

At the beginning of this gospel story we appeared to see a dispute over the simple matter of washing one’s hands before a meal. A seemingly sensible ideal, and one to which many people in Australia today could agree. However, at the heart of it was not a concern for people’s health (either physical or spiritual) at all. Rather it was about man-made rules, man-made regulations, and man-made traditions which effectively had replaced the laws of God, and which certain people had a vested interest to maintain.

But in contrast to that we have the example of a no-nonsense Jesus who was able to see through the deceit, and stood up for the need of a person to come to God free from the man-made obstacles put in their path. And as a result we are challenged to do the same.

Now Australians may be considered by some to be paranoid about their physical cleanliness. But the challenge for us is to be concerned about our spiritual cleanliness. Indeed, we are faced with the challenge from Jesus to take the same attitude to barriers to faith that he took. In other words, we need to examine our rules and traditions and compare them with those of God. And if our traditions cause barriers to faith, then we are called on to put them aside and return to God’s original guidelines.

Now this isn’t a matter of change for change’s sake. But a matter of going beyond our traditions and rules and returning to the standards that God originally set. It’s a matter of getting rid of all the cobwebs and the barnacles and whatever else has been growing around the things that the church has gathered on its journey, but have now become unhelpful and a burden not just to ourselves but to others too. And it’s a matter of returning the church to God’s way, and the way he intended it to be.

Now that’s quite a challenge. But if we are serious about our faith, it is something we must do, nonetheless.

Posted: 1st September 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. Gossiping
How many times have you shared something that you’ve done, and specifically asked that it be kept confidential, only to find, later on, that your confidence has been broken? It maybe not in the same manner in which you told it, for the facts may have been changed a little, but still your confidence has been broken.

It seems that you have to be very particular, these days, about who you tell, and even, how you tell things. Otherwise, the next thing you know is that whatever it was that was supposed to be confidential is no longer a secret. And, indeed, may even have taken on a whole new life of its own.

2. Keeping Silent
On the other hand, how many times have you told someone something, with the deliberate intention that the message was to be passed on, but that message or news was not passed on at all. It’s like the person that you’ve told has missed the whole point: that you are unable to let everyone know what has happened and needed help in sharing the news. And yet the news goes no further than the person you had hoped would have helped you to spread the word.

3. Lessons in Communication
Now, of course, what we keep to ourselves and what we openly share, is fundamental to the way we communicate with one another. And I’ve raised the two issues today—of gossiping and keeping silent—because they are issues raised in the story of the healing of a deaf and mute man, from Mark’s gospel. As a consequence, this gospel story can teach us much about how we should and should not communicate with one another.

B. THE HEALING OF A DEAF AND MUTE MAN

1. The Background (31-32)
And the story begins when Jesus entered the gentile territory of Sidon, where there was a large Jewish community. The news that Jesus had arrived in the town, wasn’t a secret. In fact he was probably pleased that some had noticed his arrival. And Jesus’s reputation for at least being a great teacher had obviously preceded him. Because it didn’t take long before a crowd was formed, which included a small group of people with a friend in tow.

Now the group of friends, were either Jews, or they were Gentiles who knew something about Jewish practices. For they were aware that Jewish teachers participated in the practice of giving blessings.

But then the friend had a serious medical condition. He had what has been recognised as a spasmodic condition of the tongue, which affected his face, which greatly impaired his speech. And it wasn’t helped by the fact that at some stage in his life, whether through disease or injury, he had become deaf as well. And, as a consequence, the friends were keen for Jesus to give their deaf and mute friend a blessing.

Now, up to this stage, there is nothing wrong in the story; everything is in balance. The people had heard about Jesus—at least in regard to his teaching—and in good Jewish tradition they had simply come to ask a great teacher to bless their unfortunate friend.

2. The Healing (32-35)
So what Jesus did next would have totally surprised them. Because while Jesus’s priority was to teach people about God, he couldn’t help showing God’s love for his creation. And although there was nothing wrong with that in itself, Jesus knew that people tended to emphasise, and get excited about, the miracles to the detriment of the more important message that he had to proclaim.

Regardless of that, Jesus took the man aside, put his fingers in the man’s ears, and spat and touched his tongue.

Now that may seem to have been an extraordinary thing for Jesus to do. But think about it. A deaf man, with a serious speech impediment, had probably lived a fairly quiet and passive life. And therefore taking the man away from the hum of the crowd, showed that Jesus cared for the man and was aware of his condition.

And Jesus touching his ears? Well, what better way to indicate to a deaf man, who had only been brought for a blessing, that he wanted to do so much more. Indeed, that he wanted to restore his hearing.

And through touching his tongue and the use of spittle, Jesus indicated to the man that he wanted to make his uncommunicative tongue very much alive. And he would do so, by using something of himself.

In other words, Jesus used very graphic ways of gaining the man’s confidence. Because through that simple sequence of events, Jesus indicated to the man that not only did he want the man to receive his blessing—as his friends had wished—but that he wanted the man to be fully healed. And that he, Jesus, was the one who would do it.

As a consequence, Jesus then prayed with him, and immediately the man’s ears were opened, and he began to speak—and he began to speak without defect.

3. Jesus’ Injunction (36-37)
Now it was at this point that Jesus charged, not just the man, but the whole crowd, not to tell anyone what they had seen. Jesus knew what the result of the excitement of the crowd, and the consequent gossip, could do.

He had come to the area and had been greeted as a great teacher. Hence the request for a blessing. And if the crowd’s attitude had stayed that way there would have been no problem at all. But, unfortunately, Jesus knew that if word got out regarding the healing of this one man, people would not be coming to him for teaching, indeed they wouldn’t even be coming to listen. No! All they would come for was healing. And as a consequence he would not be able to fulfil his ministry, which was to tell people about God.

So, as you can see, the issue of getting the balance right between keeping a confidence and sharing someone’s news, was a very real issue—even in Jesus’s day. If people could have kept the confidence about the healing, and only shared the news of Jesus’s teaching (which is what they were supposed to do, then Jesus would have been able to stay longer and spend much more time teaching. And his ministry would have been far more effective.

But human nature isn’t like that at all. Because what was the crowd’s response? Well, the more Jesus appealed for them to keep quiet about what they had witnessed, the more the crowd couldn’t stop talking and telling others about what they had seen. They were amazed at what had happened. So much so, that they couldn’t talk about anything else. They didn’t hear what Jesus was saying. And the tragedy is, that as a result, they didn’t hear the message that Jesus had come to give.

4. Comment
As a consequence, if we are sometimes concerned about people betraying our trust and confidence, then spare a thought for what Jesus had to contend with. And if we are sometimes concerned about our news not being spread, then spare a thought for Jesus had to live with too.

There’s apparently nothing quite like a bit of gossip, or the breaking of a confidence, to hijack one’s ministry. But then, there’s nothing quite like not passing on important news too. Jesus didn’t want any gossip about being a great healer. But he did want talk about him being a great teacher. Unfortunately, one overtook the other, and it meant he was unable to do either.

C. IMPLICATIONS

Now, like all stories in the bible, this story has some very helpful features from which we can learn. And, as I’ve already indicated, this particular story is full of ideas on how to, and how not to communicate with one another. And I’d like to just briefly touch on three things.

1. Bringing a Friend to Jesus
And the first thing relates to the communication between the friends and the deaf and mute man.

Now the man’s medical condition meant that he had probably led a fairly passive life. And yet he was still not short of a few good friends. Up to this point he would not have heard Jesus speak himself, he would only have been told about him. And as a consequence his only knowledge of Jesus would have been what his friends had told him. His friends must have used some kind of sign language or symbolic way of communication. And it would have involved them communicating the idea that Jesus was worth going to see, if only for a blessing.

And, as I thought about that, I couldn’t help thinking about how we communicate our faith: about how we bring our friends to meet Jesus, and how we talk to others about our faith. And I don’t just mean Christians here, because that’s a lot easier. But how we share what we know about Jesus to those who don’t know him at all. After all, how many of our non-Christian friends have we talked to about our faith? And how many have we invited to meet Jesus? And I don’t mean just long ago, but even in the last few weeks and months.

You see, this story raises the issue of friendship, and that any true friendship for a Christian must include introducing others to Jesus.

2. The Example of Jesus
The second thing relates to the way Jesus communicated with the man.

Now, as I suggested, Jesus, in this story, used a very unorthodox method. However when one considers the man’s medical condition, and social isolation, it was a method that was very suitable indeed. Jesus met the man where he was at, and he showed him care and compassion in a way that was very fitting.

And as I thought about that, I couldn’t help thinking about how relevant we are in communicating with other people. Because it’s not necessarily what we say, but what we do. Indeed, apart from words, what else do we do to communicate with other people, to show that we care and understand them? Do we use a kind of universal method—a one size fits all? Or do we treat people as individuals taking into account their concerns, and backgrounds.

Words are not the only way in which we can communicate. And there can be nothing more powerful than to show someone that we understand where they’re at, and that we care, by using methods that are relevant to where they are at.

3. Keeping a Confidence
And of course, the third example, relates to knowing when to keep a confidence and when permission has been given to share someone’s news.

Now, frankly, I can sympathise with the crowd. If a friend of mine had been deaf and mute, and suddenly could hear and speak—and speak without impediment—I would have got excited too. And I think even I would have found it hard to keep it a secret, no matter who it was who had asked me to keep quiet.

But as I thought about that, I couldn’t help thinking how important it is to get the balance right. To get the balance of knowing when to keep a confidence and when permission has been given to share someone’s news.

Except that, in the case of Jesus, we are no longer required to keep any of the things that Jesus did secret. At the point of his death, all the things that could have hindered his earthly ministry were no longer relevant. And, as a consequence, Jesus later told his disciples that rather than keep the secrets which could have hijacked his ministry, they were now to share everything that he had said and done, to everyone who was around.

Jesus gave more than just permission to share his life in all its fullness, he actually commanded his disciples to go out and to share the news. And not just some of it, but all of it.

As a consequence, we have a responsibility too, to share everything about the Christian faith with our friends (and to those who are not our friends) wherever they may be. It is not something that we can hold to ourselves, as though it is something we have to keep in confidence. We cannot behave as though our faith is a private concern and, as a result, is not supposed to be shared. On the contrary, all Christians have been given the obligation to share the faith, and in just as an enthusiastic way as the crowd wanted to tell all and sundry about the healing of the man who was deaf and mute.

D. CONCLUSION

The healing of the deaf and mute man is an interesting story. But it also has much to teach. Not least of which is about the need to introduce our friends to Jesus; the need to communicate to people in a way that is relevant and treats them with compassion and respect; and the need to keep the balance between keeping confidences, and the permission to share people’s news.

In the gospel story, what the people needed to do was to share the message that Jesus was trying to spread: news about God, and the importance of having a relationship with him. But instead, what they did was to break a confidence, hijacking the mission of Jesus, so that the emphasis was on him simply being a miracle worker. And that shows how much damage can be done if we don’t get it right.

Fortunately, in regard to Jesus, the time of secrecy has gone, and everything about Jesus—his life, ministry, and even his miracles—is now meant to be spread.

But are we a part of it? Do we take seriously the need to introduce our friends (and others) to Jesus? Do we use methods that are relevant and meaningful to the people that we see? And are we as enthusiastic in sharing the good news, as Jesus wants us to be?

Posted: 9th September 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

He was one of the first disciples to be called; he always stands first in the list of disciples; he was part of the inner circle of three; and he was unsure of himself and his suitability to be called by God because, when he was originally approached by Jesus to follow him, he responded with a comment about his unworthiness (Luke 5:8).

On the other hand, he often acted as the spokesman of the twelve. Indeed, at the climax of Jesus’s public ministry, when Jesus asked the disciples, who they thought that he was, he was the man who answered on behalf of them all, ‘You are the Christ’ (Mark 8:29).

Among the disciples his claims of loyalty are the loudest; and at the Last Supper he told Jesus, that even if the other disciples fell away, he would remain faithful (Mark 14:29). And, yet, less than twenty-four hours later he had disowned Jesus three times (Mark 14:66-72).

He was impulsive. Indeed, when he saw Jesus walking on the water, with Jesus’s approval, he stepped out of the boat (Matthew 14:28-31). Then, taking his eyes off Jesus, he got scared and began to sink (Matthew 14.28-31). But regardless of all that had gone on before, after the resurrection, he was the one who had a personal visit from the risen Lord (Luke 24.34).

Have you worked out who ‘he’ is yet? I’m sure you have, it’s Peter. And while he is one of those characters whose antics can make you smile, he’s also the kind of person who can make you think. After all, how did Peter get chosen to be one of the twelve disciples, let alone one of the inner three? And yet he was chosen.

And in this passage from Mark’s gospel, we are faced with another episode in Peter’s life; another story of the rather erratic Peter. This time, he was invited up onto a mountain top by Jesus, with James and John in tow. And this time, we find Peter scared out of his wits and totally perplexed as to what was actually going on.

B. THE TRANSFIGURATION

1. Background (Mark 8:31-9:1)
Now the story takes place six days after Peter had made that great confession that Jesus was the Christ, that he was the Messiah. And, in the six days since then, Jesus had spent a lot of time, specifically with his disciples, telling them that the path that the Messiah would have to take would involve much suffering. It would result in his being put to death, but three days later he would be risen back to life. A teaching that the disciples didn’t like. And one in which the impetuous Peter told Jesus, in no uncertain terms, that there had to be another way.

2. The Transfiguration (Mark 9:2-4)
But regardless of that, having told a crowd that some of them would still be alive to witness the kingdom come in power, Jesus took Peter, James, and John—the three inner disciples—up onto a mountain top to witness a very special event.

Of course, what was going on through those three disciples’ minds going up the mountain, we don’t know. But it would be surprising, with their background, if they didn’t at least have images of other mountain top experiences in their religious beliefs. In particular: the image of Moses on Mt Sinai. A time when the mountain was covered by a cloud for six days and, on the seventh day, God’s voice called out from a cloud (Exodus 24:15-18). And then there is the image of Elijah on Mt Horeb where he came to face with God as a gentle whisper (1 Kings 19:9-13).

So, when they reached the top of the mountain, and for a brief moment the veil of Jesus’s humanity was lifted—his body being transformed into something like light—the three disciples should not have been totally surprised. Jesus had spoken many times of who he was—not just in words, but in his whole being with his attitude to others and the miracles that he performed. And Jesus had promised many things.

In a sense, then, what the three witnessed was simply confirmation of all that he’d said and done. They were given the experience of who Jesus really was, first hand. And given a sort of guarantee that what he’d promised would be fulfilled.

Indeed, this was Jesus, not as the human being he had become in order to do his Father’s work in the world, but Jesus as he really was. It was the proof to his closest disciples— whose faith, at times, was less than perfect—that all that he said was true. And by way of confirmation of that, the disciples witnessed two other characters standing with Jesus who, as far as the disciples were concerned, were unmistakeable. One was Moses—the one person who represented the old covenant and promise to which Jesus had come to fulfil. And the other was Elijah—a representative of the restoration of all things. The very person God’s people were expecting to herald the coming of the Messiah. Moses and Elijah, the two people whose mountain top experiences were so special in the history of God’s people.

3. Peter’s Reaction (Mark 9:5-6)
It must have been quite some experience for all three disciples. But despite their religious background, despite their knowledge of previous mountain top experiences in their faith, the response of the disciples was fear. They were petrified, and even Peter didn’t know what to say.

But then Peter—our impetuous Peter—responded. Seeing two of the most eminent figures in the history of revelation—as well as a transfigured Jesus—Peter put his mouth where his heart was. This was a special moment which he wanted to prolong, and he suggested that they build three shelters: one for Jesus, one for Moses and one for Elijah. Peter didn’t want the experience to end; he wanted to preserve it so it could continue on.

And, in a sense, you can understand Peter’s reaction. With a moment of spiritual experience like they faced, wouldn’t you want to prolong the experience too? But Peter had forgotten Jesus’s teaching of the previous six days. Peter may have rightly declared Jesus to be the Messiah, but he had forgotten the need for the Messiah to suffer, to be put to death, and to be raised three days later. It’s like all of Jesus’s teaching had been thrown out the window.

Peter had failed to appreciate that the transfiguration was only a momentary anticipation of the glory of the things to come. That it was being acted out in front of the closest of disciples for a reason—as a proof of the faith that they had in Jesus, and to prepare them for what was to come. For the journey that Jesus had to take, and the sufferings that he would have to endure were still ahead. And that is what the three disciples, Peter in particular, were unable to grasp.

4. God’s Confirmation (Mark 9:7)
So when a cloud came down and enveloped them—a phenomenon the three disciples would have recognised from their understanding of the scriptures as the presence of God—and the voice of God came from the cloud, it would have brought Peter, James, and John back to reality, “This is my Son, my chosen one . . . Listen to him!”

Not only had they seen Jesus transfigured, but they had now heard the voice of the Father given his approval. Jesus was, indeed, the Son of God who enjoyed a unique relationship with the Father. And as a consequence, the disciples were exhorted to hear and obey him, and to not take what Jesus said lightly. Because what he said must happen, even to him dying on the cross.

5. Back to Normal (Mark 9:8-9)
Then, all of a sudden, the cloud lifted. And there they were, Peter, James, and John alone with Jesus. All three disciples now knowing full well what Jesus had still to endure. Although the disciples may still have been a bit foggy about the mechanics of it all.

And, as they climbed down from the mountain top, Jesus told the three that what they had witnessed was not to be shared with anyone. At least not until after he had risen from the dead. There was to be a period of concealment, to be followed by a time of open proclamation. And then, and only then, was their experience in seeing the transfigured Jesus to be shared with all.

6. Summary
Now, it must have been some experience. And although at the time—for Peter, James, and John—it was all beyond their understanding, later as they thought through what they had seen, heard, and witnessed, the full meaning of their mountain top experience would have begun to dawn.

Their experience of the coming of the kingdom of God, and the dramatic indication of the true glory of Jesus, as God’s unique Son must, bit by bit, have begun to sink in. So that by the time of the resurrection, and the time to tell others what they had witnessed had come, even they could understand what they had seen and heard.

They had been shown a glimpse of the future—of Jesus with his true glory revealed. But in that glimpse, was confirmation of the path that Jesus needed to take too—the path of suffering, humiliation, and death.

C. COMMENT

Peter may have had some distinct flaws in his character. His impetuous nature may have seen him put his foot in it on a number of occasions. And in the story of the transfiguration he may have really got the wrong end of the stick. And yet, despite his wavering from moments of brilliant insight to times of dreadful blunders, Jesus stuck with Peter. Jesus considered Peter to be part of his inner circle, and he even sent him out (with others) to minister in his name.

D. IMPLICATIONS

Peter, then, is an interesting character. He is also very human. As a consequence, there are many things we can learn from his example of Peter. And there are just two things I would like to mention today.

1. Training
Firstly, there’s a tendency among some Christians not to get too involved in some of the activities of the church, because they don’t have a comprehensive understanding of the Christian faith. And they haven’t been fully trained for the tasks in hand.

And while to some extent that is a valid point—and training is very important—Peter’s example shows that we can take that too far. Sometimes we worry about getting it just right, just perfect, before we’re willing to take a step of faith. As a consequence, some Christians end up going from one training session to another, to the extent that they never go out, and the mission of sharing our faith to the people around us never happens.

What someone like Peter shows, however, is that Jesus was willing to use someone who didn’t always know what was going on, and didn’t always understand even what he had seen with his own eyes. Peter often got it wrong. He opened his mouth wide enough at times to get both feet in. He showed moments of great insight but, at other times, he got things terribly wrong. But Peter was someone who was willing to have a go. He was well intentioned. And Jesus stuck with him, and even considered him to be one of his closest followers. And look how he turned out to be.

2. Mistakes
And secondly, some Christians tend to let their mistakes, and the fear of making mistakes, hold them back—and actually prevent them from ministering in God’s name.

And yet the example of Peter is that he didn’t let his mistakes get him down. Indeed, even after having disowned Jesus three times, in the hours before the crucifixion on Good Friday, it was Peter, fishing on the lake after the death of Jesus, who jumped out of the boat and swam about ninety metres to be with his resurrected Saviour (despite the fact that the boat was headed to the beach anyway). And he did it, just so he could be with his Lord and saviour (John 21:7).

Peter may have been impetuous, but he wasn’t going to let the shame of his denying Jesus three times get in the way between himself and his Saviour. Peter was willing to acknowledge his mistakes and get on with the job, despite his weakness, despite his faults, and despite his impetuous nature. And that should be a lesson for us too.

Because Jesus has picked us, not necessarily because we can take in all the religious truths, and not because we always act perfectly. After all, we all make mistakes. But we shouldn’t let those mistakes hold us back. Instead, we should, like Peter, learn to face up to them, and get on with being Christians, being faithful to our God and Saviour.

E. PETER IN THE FUTURE

Now, after the resurrection of Jesus, the Acts of the Apostles notes certain things about the Apostle Peter. It was Peter who took the lead in the Christian community (Acts 1:15ff); it was Peter who became the principal preacher (Acts 2:14ff); it was Peter who became the spokesman before the Jewish authorities (Acts 4:8ff); it was Peter who was the president in the administration of discipline (Acts5:3ff); and although the church, as a whole, made a deep impression on the Jewish community, it was to Peter in particular that the powers of healing were attributed (Acts 5:15).

Significantly, too, it was Peter who was the first of the twelve apostles to be associated with the gentile mission.

And all of this despite some tremendous flaws in his character, as we’ve noted.

F. CONCLUSION

Peter, then, a man of great insight, but one who often got things terribly wrong. He was impetuous by nature, and on many occasions showed that he didn’t understand what was going on at all.

But despite that, Peter was willing to be sent out on Jesus’s mission to the world. He was not prepared to let his failings get in the way of his duty to God. As a consequence, Peter is the kind of role model that we would all do well to emulate.

Posted: 1st October 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

Instead of the usual sermon, I’d like to read you a letter:

Hello, my name is Ben, and I’m writing to you from across the miles, and from across the years. And I’m writing, because I’m sure that even you, in your time, will have heard of a man called Jesus. And, if you have, you’ll no doubt be wondering what it was like in Jesus’ time—what it was like following Jesus around.

Now the fact is, that Jesus was very radical in what he said, and he upset a lot of people. His beliefs and practices cut across many of the acceptable ideas of the day. And, what’s more, he expected his disciples to do as he did too. Indeed, he told us not to listen to the religious leaders of the day—not to listen to those who had a stranglehold on organised religion—because they were only intent on keeping things the same. All they wanted, was to maintain their own power and authority. Instead, he asked us to believe in him, and to actively go out and share our faith, and show that we care. (And especially to those for whom the religious leaders had no time.)

Of course, for us, that was a very hard thing to do. Getting ourselves offside with those in authority—those who liked things done in a particular way, and those who liked things to stay the same—was a recipe for trouble. The leaders didn’t like change, and we knew they would oppose anyone who stood up to them. It would mean putting our lives in danger. So, frankly, we found it hard to have the faith or the courage.

It was alright for Jesus. He knew the Father intimately—or so it seemed to us. In fact, I have never known anyone who was so devoted to God that he was. He was determined to set things right. But us… well weren’t so strong, and I’m guessing that you may not feel so strong either.

So, perhaps, if I tell you of some incidents that I witnessed personally—which certainly helped me in my faith—perhaps they will be of help to you too.

B. THE POWER OF FAITH

1. Incident 1: “A Mustard Seed” (Luke 17:5-6)
The first incident occurred as Jesus, his disciples, a few others, and I, were walking along the beach at Joppa. (Well I think it was Joppa, although my memory isn’t as good as it once was.) But I’m sure it was Joppa, because the beach had trees on it—and almost to the edge of the sea.

At that stage we’d all been around Jesus for a while. And we’d picked up that whilst we all had some faith, we weren’t quite sure whether it was enough to do what Jesus was asking. So the inner group of twelve bravely asked Jesus, “Increase our faith!” And to our amazement Jesus replied: “If your faith was like a mustard seed, you could say to this mulberry tree, `Uproot! Be planted in the sea!’ and it would obey you.”

Now, of course, the first thing that came to our minds was this crazy idea of trees uprooting themselves from the beach and throwing themselves into the sea. I mean, we were there on the beach with trees on one side and the sea on the other. But, once we got past that, it was evident that we’d got it all wrong. According to Jesus, faith wasn’t something that could be quantified. You either had it or you didn’t.

Now, I’ve never been good at gardening. But even I knew that a mustard seed was one of the smallest seeds that there was, and yet it grows into one of the biggest trees. And even I knew that the fig mulberry tree’s claim to fame was that it had very deep roots. So, as we walked along that beach, and as we wondered how we could possibly be strong enough—or have faith enough—to go against the trend, we were left under no illusion that within each of us we had enough faith. In fact, enough faith to make anything our Lord asked us to do to be possible.

And I must say that was quite a revelation. It was also a very scary thing, because if we’d stayed ignorant, we could easily have excused our lack of activity—we could have maintained our lack of willingness to stand up to those who wanted to keep everything the same. Indeed, we could have got away with not putting Jesus’s demands into practice. But now we knew what was expected and that we had the means inside to make us more pro-active … well we had no excuse. And that was very scary indeed.

2. Incident 2: “Faith and Prayer” (Mark 9:14-32)
And that was made worse by another incident sometime later, when we were tested to whether we really had taken in what Jesus had said.

Now, for some reason Jesus went off to do something, and left us disciples on our own. (It was just after the transfiguration, as I recall, and Jesus had probably gone off to spend time alone with his father.) However, this time we were approached by a man whose son was demon possessed and was unable to speak.

Now, we’d seen Jesus cast out demons on a number of occasions, and he’d made it look easy. So having been given a pep talk about faith, we obviously thought “There’s no need to search for Jesus. We can do this ourselves.” But you know try as we might we couldn’t do it. The demon simply threw the boy down, as though he was having a fit, and made him foam at the mouth.

Well, so much for faith, or so we thought. But rather than make a bad situation worse, we suggested that the man bring the boy to Jesus himself. And you know, no sooner did he meet with Jesus than the boy was cured. Jesus simply commanded the evil spirit to come out of the boy, and it did. And again Jesus repeated to us the idea that if we only had faith—if only we believed—we could have done that too.

Now, of course we didn’t want to embarrass ourselves in public, so we waited until we were alone with Jesus. Then we asked him what he had meant. After all, he had already told us that it wasn’t the quantity of faith that mattered, but just that we had faith. And, he then introduced to us the concept of prayer, and the need for total reliance upon God.

Because, what we’d done, was to take the gift of faith, and used it as if it was under our complete control. We had used it as though we could exercise it in any way that we wished. But we were wrong, and we should have realised that when we’d tried to cure the boy. We had trusted in ourselves, rather than in God. We’d ignored the fact that we needed to ask God for his help; that we needed to rely on him alone. And that’s why we had failed to exorcise the demon from the boy.

Fortunately, no permanent harm was done. Our pride may have been dented, but at least the boy was cured. And despite what people thought then, and you probably think in your time, we may have been slow learners, but at least we were learning.

3. Incident 3: “This Mountain” (Mark 11:22-23)
However, I must admit, I’m not sure that even then we really understood Jesus’s teaching on the subject of faith. We were still not confident about Jesus’s teaching. And that is perhaps reflected in the fact that Jesus continued to teach us on the subject.

Indeed, only a few days before Jesus died—on the Tuesday, I think it was—Jesus evidently knew we were still having problems on the subject. He knew that we were still not confident about how we could be strong enough to make a stand, like he did. And how we could put our faith into practice in such a way as he seemed to demonstrate so easily.

And you know, despite what he obviously knew he was about to go through on the Thursday night and the Friday, he gave us this advice: “Put your faith in God. Truly I say to you, whoever says to this mountain, `Rise up! Throw yourself into the sea!’ and does not doubt in his heart but believes what he says, it will be done for him.”

Well, if any of you know your geography, when you stand on the Mount of Olives you can actually see the Dead Sea. And as Jesus talked, I think we all had mental images of the mountain throwing itself into the sea.

But for those of us more steeped in the Jewish faith, other images came to mind too. After all, the prophet Zechariah had prophesied about the Day of the Lord—a day when the Messiah would come at the fulfillment of God’s kingdom—at the end of the world. (And quite frankly, Jesus had talked about the time when he would come back to do that very thing.) Zechariah had also prophesied, that at that time, not only would the Mount of Olives be split in two—the mountain on which were actually standing—but the whole land would be made into a level plain (Zechariah 14:1-10).

Well, this was another twist to faith we hadn’t seen before. The focus of faith was to be the establishment of God’s reign in the world. Indeed, everything that a believer does is to be focussed on the end times—to the establishment of God’s kingdom in all its fullness. Everything that a believer does is to be focussed on the idea of including as many people as possible into God’s kingdom.

Of course, once Jesus had said it, it was pretty obvious. We really should have seen it. Where else should our faith have been focussed?

4. Summary
Now it’s alright to look back after the events and stick all the pieces of the puzzle together. But I don’t think even at that moment we really understood Jesus’s teaching about faith. It was only after Jesus was resurrected from the dead that somehow it all began to make sense.

But two things that Jesus told us, should have been plain from the start. And they were:

If we were to use our faith in a self-centred way—with what we wanted or focusing on our own abilities—the end result would be disaster, and we would be left wondering if indeed we had enough faith. On the other hand, if we were to exercise our faith on the things that God asked us to do—and with a dependence upon God—God would really bless us. And we were witnesses to some wonderful and miraculous things.

But then, the lessons of faith are so obvious now:

Faith doesn’t come in quantities. You either have it or you don’t. Because even the smallest amount of faith means that we are capable of doing great things.

When we exercise faith, it’s pointless thinking that we have the ability to do things based on our own strength. It doesn’t work that way. Every time we exercise faith we need to rely on God.

And the focus of faith is to be always on the establishment of God’s kingdom. Bringing others into it and looking forward to its establishment at the end of time.

And, the point that is evident in all three incidents I’ve described, is that with a focus totally on God, nothing is impossible. Indeed the idea of faith expects miracles, because faith includes the idea of an unwavering trust in divine help.

C. COMMENT

Now we had come a long way in the three short years that many of us had known Jesus. Having said that, the idea of faith wasn’t any easy lesson to learn. It wasn’t easy for us, and I’m sure it isn’t easy for you either. And that’s why I’m writing to you across the miles, and across the years.

Because faith can be very frustrating, confusing, and downright puzzling. When we pray for something to happen, and things don’t quite work out the way that we hoped, it’s very easy to question where we are with God—whether we really do have faith, and whether God is really listening.

Of course, as we followed Jesus around, we often felt he was on a completely different plain to the rest of us. His ideas and concepts, his beliefs and practices were so different to what we had been brought up to accept and believe. It was hard for us, at times, to take in what he had to say. But, at the same time, there was no doubt in our minds that Jesus was the most genuine person we had ever met. In contrast, the religious leaders were only interested in themselves and keeping things the same, in order to maintain their own power.

Now I cannot recall Jesus ever putting himself first or considering his own personal interests above others. He cared for people. His teaching was mind boggling. He did miraculous things. He wanted to include people rather than exclude them. And he fitted precisely the description of the man that God promised he would send to be the Messiah.

And if that wasn’t enough, the sacrifice that he made by giving up his life for the benefit of all (and he talked about the need to do that a lot before he died), would have to be the most unselfish act I have ever known.

D. CONCLUSION

And that is why I have written to you this letter. Because exercising faith isn’t easy. It wasn’t easy for us, and it won’t be easy for you either. Despite that, I would like to encourage you—all who read this letter—to try. And to try, because it is what Jesus expects of all of his followers.

So, always remember:

Faith isn’t quantitative. We either have it or we don’t.

Faith isn’t a gift we can exercise on our own independently from God. Rather it requires us, each time, to rely 100% on God.

The practice of faith should always be focussed on the fulfilment of God’s kingdom. And that includes bringing others to faith in Jesus.

And faith requires the expectation of miracles.

And those four basic things, don’t even begin to describe what faith truly is.

Now, may the Lord strengthen you in your faith. And may he make you bold to live lives fitting for the kingdom of God. Your friend across the ages,

Ben.

Posted 10th May 2019
© 2019, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. The World’s View
The topic of divorce and remarriage is a subject that continues to be an issue in society today. Apart from the high divorce rate, there are those who cannot accept divorce on any terms; there are those who walk in and out of marriages at the drop of a hat; and there are those who may not like divorce, but see divorce as a reality they need to accept.

2. A Personal View
From a personal view, having experienced being divorced and remarried myself, and having had a job which required me to interview people who had separated from their partners, I guess I have had many occasions to give the matter a lot of thought.

Indeed, having faced, on an almost a daily basis, the reasons for the breakdown in relationships—from people from all walks of life—I’ve had the opportunity to get a good understanding of the issue from the perspective of many who have gone through it.

3. Comment
Of course, the reasons that people have given me, range from the most trivial to the really serious. Some separations were obviously only temporary, while others were very permanent. And in some cases I wondered how they managed to put up with all the physical and verbal abuse.

But, despite all of that, the reality is that divorce and remarriage is a feature of modern life. And it is not one that we can ignore easily.

4. The Church’s View
Complicating all of that, of course, is that the issue of divorce and remarriage is still a contentious issue from a Christian perspective. Indeed, for centuries, the church has frowned on both practices. So much so that it placed barriers stopping people from being remarried in church. And it has only really been the last hundred years, that it has softened its stance; and, perhaps, only in the last thirty years that the church has taken a more conciliatory attitude.

5. The Big Question
The question today, therefore—bearing in mind the kind of world we live in and society’s attitude to divorce and remarriage—is, ‘What should the church’s position be on the topic? Was the church right to take such a hard stand in the past, and should we be maintaining that hard line now? Or is the softer approach far more appropriate?’

B. JESUS’ TEACHING (Mark 10)

Well, a good starting point, to the debate, is this passage from Mark’s gospel. Because it provides us with Jesus’s teaching on the subject. However, before we get too entangled in the rigid application of what Jesus said. I think it would be helpful to remember the perspective from which his statements were made.

1. The Biblical Practice (2-4)
Because the situation, as described, was that Jesus was being tested by some Pharisees. And he was being tested to agree with their understanding of Moses’s teaching on the subject of divorce (Deuteronomy 24:1). And that understanding was that divorce was acceptable, provided a man found ‘something shameful’ in his wife. And if he did, he could write a certificate of divorce relieving the wife of her marital obligations.

Indeed, all good Old Testament practice. And the need to find ‘something shameful’ in the wife in early Old Testament times would have allowed divorce on the grounds of either marital infidelity, or through deliberately failing to keep God’s law. And the certificate, the piece of paper, was important too. Because without it, it left the woman in no-man’s land, abandoned by the husband and unable to remarry.

By New Testament times, however, what was meant by ‘something shameful’ had been expanded to include not only adultery, but the most trivial of things as well. Indeed, anything which caused annoyance or embarrassment. And regarding the certificate of divorce . . . Well, by New Testament times a man simply had to write out the approved formula on a piece of paper, get it witnessed, and then present the document to his wife.

So, when we read Jesus’s words, we need to be careful that we take into account the situation in which his words were spoken.

2. Jesus’ Public Teaching (5-9)
And, in those circumstances, it’s perhaps easy to understand Jesus’s reply. With all their trickery, and the abuse of the practice of divorce and remarriage, Jesus cut to the chase. He reminded the Pharisees of the purpose of marriage. That when God created the world in six days, he created man—male and female—to live together. Full stop. (Genesis 1:27).

He reminded them that when Eve was created from one of Adam’s ribs, God made Adam and Eve to be united—to be one flesh (Genesis 2:24). And he reminded them that Moses’s instructions on divorce were given, not to give the idea that divorce was acceptable, but to regulate an existing widespread practice where certificates of divorce were not provided. And that effectively meant that the wife was not released from her marriage obligations, that she was not free to remarry and, as a consequence, it placed her in a situation where she would have to live as a prostitute in order to survive.

Is it any wonder, then, that Jesus’s teaching as recorded in this passage by Mark, was a resounding ‘No’ to the practice of divorce and remarriage.

3. Comment
And, of course, if that sounds very black and white, and inflexible, it is.

However, we also need to remember that Jesus was debating the theological side of the debate, not the pastoral—if you can understand the distinction. He was trying to make the point that marriage is forever, and should not be trivialised as it had been. Jesus was responding to the then current practice where a marriage could be dissolved at any time and for any reason. And he was responding to the practice where a husband could simply write out a few lines, have it witnessed, and present it to his wife.

Is it any wonder, then, that in this instance he makes no attempt to define under what circumstances, from a pastoral perspective, a divorce could take place. (Although in Matthew’s account it is recorded that Jesus conceded that marital unfaithfulness was one such reason (Matthew 19:9).

4. Jesus’ Private Teaching (10-12)
But later, once out of gave of the public, the disciples raised the issue of divorce, with Jesus, again. And, in the circumstances of what had just happened, Jesus simply reiterated his teaching. For Jesus, the keeping of God’s commands, including the permanency of marriage, was of vital theological importance. And, as a consequence, marriage was not to be treated lightly, unlike the common everyday practice of the time.

C. COMMENT

Now of course, if we were to take Jesus’s words at their face value, without considering their context, it would be very easy to wonder just where we could go from here. In Jesus’s words, the issue of divorce and remarriage was so black and white. So, from this perspective, maybe the church was right to take such a strong stand.

However, I did suggest that, from their context, Jesus’s comments were of a theological debate and, at the time, Jesus needed to have a strong say regarding the permanence of marriage because of the abuses in the practices of the day.

But then Jesus’s words, as recorded in the gospels, are not the only words that the Bible has to say on the subject. Indeed, the Apostle Paul wrote on the subject too.

And importantly, part of Paul’s first letter to the Corinthians (chapter 7) was written on this very subject. It was written before any of the gospels were published (including Mark’s, which we have just been looking at). And it deals with Jesus’s teaching on the subject—in an, apparently, expanded or clarified version which did not get recorded in any of the four gospels. And, this time, Paul was responding not just to the theoretical and theological side of the issue, but to real pastoral problems that were present in the church at that time.

D. PAUL’S TEACHING (1 Corinthians 7)

And the problem that Paul was responding to . . . Well, it was that despite the fact that people had married for better or for worse, there were some who felt that they didn’t need to be married anymore; there were some who thought they had made a mistake in getting married; and there were some who thought they would be far more effective in the service of the Lord without the responsibilities of their marriage to tie them down.

Now there’s no doubt that Paul was acutely aware of the strains in many homes in Corinth. He was also aware of several external factors that were influencing people’s decisions.

There was his own preference for the single life, putting very strong pressure on those married to unbelievers to call their marriage a day; there was the tendency by some in the church to look down on, and even write off, their unconverted spouses; and there would have been all the normal marriage tensions besides.

So what was Paul’s teaching? Well, it comes in several steps. And each step is more liberal than the one before.

1. Permanency of Marriage (10)
And the very first position that Paul stated is that marriage is forever. In other words, exactly the same idea as Jesus’s teaching as recorded in Mark and the other gospels. As far as Paul was concerned, the ideal was for the permanency of marriage. Divorce was not an option. And that is consistent with Jesus’s public teaching to the Pharisees, as recorded by Mark.

2. Separation but not Remarriage (11)
However, having set the basic ground rules, Paul recognised that from a practical and pastoral basis that a marriage even between two committed Christians could reach a dead end. And Paul suggested, therefore, that when the marriage between two Christians was on the rocks two courses of action could be considered. Either, to separate and each of them to remain single. Or to separate and, after a reasonable period, reconcile. In other words a bit of ‘time out’ in the hope of building a better and stronger relationship.

Now this, too Paul, claimed to be the teaching of Jesus—even though it’s not recorded in any of the gospels. Indeed, he considered it to be consistent with Jesus’s expanded private teaching to the disciples, of which, no doubt, we have only a summary.

3. Grounds for Divorce (12-16)
Having said that, Paul then introduced a third position. And that was in regard to believers who were married to unbelievers. And his teaching was that if the unbeliever wanted a divorce or a separation then that was fine. However, it was not something that the faithful member of the church was to instigate themselves.

Now, on this issue Paul’s was no longer sure of his ground; he was no longer sure whether it was consistent with Jesus’s teaching or not. But he did offer it on the basis of pastoral consideration, recognising the difficulties that a Christian faced living with an unconverted spouse.

However, side by side with that, he also gave grounds for the Christian to stick with the relationship as well. And Paul offered four reasons:

a). The fact of consecration (14)
Firstly, because in some way the faith of the believer rubs off on the unbelieving partner. And therefore even the unbeliever would enjoy a special relationship with God to some degree.

b). The status of the children (14)
Secondly, the children of a relationship could also enjoy that special relationship, and for the same reason.

c). The possibility of conversion (16)
Thirdly, whatever trials the believer faced, there was the real possibility that, one day, a miracle conversion would bring the family into true oneness with God.

d). The sanctity of marriage (15)
And fourthly, the Christian, despite their situation, should remain committed to their marriage vows, and uphold the sanctity of marriage.

4. Divorce and Remarriage (15)
But Paul didn’t leave the topic even there. Because Paul offered a fourth, and final, position. And that was the overriding principle on which his whole teaching on divorce and remarriage stands. And that was the call for all believers ‘to live in peace’.

It was a reminder, by Paul, to the Corinthians who were experiencing real stress and distress at home that, regardless of their situations, the essential nature of God’s calling was an invitation, indeed a summons, into a peace in which he wanted them to dwell daily.

This peace was not just to be the absence of strife and bickering, but it was to extend to cover the wholeness and the healing of all our relationships. And, tragically, if there were certain intractable relationships where a Christian’s peace in God could not be realised, Paul suggested that, in such cases, a brother or sister should not be bound to continue that relationship.

For God’s children to know the creative peace of the Lord was a final and absolute priority for Paul. And far more important, than for two people to continue their struggle together continually at each other’s throats. Paul’s emphasis, then, was not based simply on whether a couple were having difficulties staying together, but rather on whether their deteriorating relationship was affecting their relationship with God.

E. COMMENT

As you can see, then, the teachings of Jesus and Paul provide different responses targeted to different situations. They neither support the hard stand of the church of the past, but nor do they support the much softer approach of the present. From a Christian point of view, there is no such thing as a one size fits all. And the church certainly should not embrace the no-fault divorce which is currently practiced in our society.

Because while Jesus is recorded to have admitted that adultery was grounds for divorce—and divorce would enable the woman to remarry—Paul taught that in certain situations people should separate and remain single; other times, that the Christian should stick with it, in the hope that the unbelieving partner would see the light; and, at other times, the over-riding priority was that the Christian needed to put themselves in the situation where they could live at peace with God.

Now, of course, this kind of mixed response leaves the church in a very difficult situation. Because the subject of divorce and remarriage is not a black and white issue. And that fact is one that the apostle Paul makes very clear.

And complicating that, is that the church has been actively involved, over the last five hundred years or so, in the marriage of couples, including divorcees who do not fit the acceptable criteria described in the pages of the New Testament.

Now, of course, the reality is that the church should never have adopted the practice of conducting weddings. It’s not part of Jesus’s charge to his disciples; and having any sort of ceremony was totally unknown in biblical times. Celebrations, yes; ceremonies, no.

What we have inherited, then, is a tradition that only dates back to the late middle ages. And, as a consequence, it is a situation we need to respond to, in one way or another.

F. CONCLUSION

And that of course, brings us back, full circle, to the world, and to the attitudes to divorce and remarriage today.

Because God’s creation ordinances relate to everyone—believer and unbeliever alike. And as a consequence, as Christians and as members of God’s church, we should not only uphold God’s laws, but we should be encouraging others to uphold them too.

But, as we’ve seen, the matter is not a black and white issue. It’s not a simple matter. Because even though, theologically, marriage is for ever, the overriding principal of the need for God’s people to enjoy God’s peace is at the very heart of Paul’s teaching. And being at peace with God is the principal, above all others, we need to try to uphold.

Posted: 10th October 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

Attitudes towards children have changed over the years.

In Roman times, parents used to put young babies out on the hillside in the cold of the night. If they were strong enough, they survived. And if they were weak . . . Well they wouldn’t be the burden on society that they might otherwise have been.

Furthermore, the Greeks thought nothing about casting out female babies and letting them die, while allowing male babies to live.

And even in our own society, in the last hundred years or so, we have done some very odd things. We’ve had the “stolen generation” where children were removed from their aboriginal parents and fostered out. We’ve had British war “orphans,” which included many who were not orphans at all. And for many years we’ve had the attitude of “children should be seen and not heard.”

And all those views may be quite foreign to the “more enlightened attitude” of today.

And yet, the background to the story of Jesus’s attitude towards children can only really be appreciated within the context of the attitude of his day (13). Indeed, it may well have influenced the disciples in their attitudes to children.

So when children were brought to Jesus to be blessed, did the disciples shoo away the children only because they thought that Jesus was too busy? Or was it because of the attitude towards children of the day? Or, maybe, it was a mixture of both? Whatever it was, they certainly didn’t expect Jesus’s response.

Because Jesus rebuffed the disciples from sending the children away. He threw aside the prevailing attitude towards children of the day. And instead, he actually encouraged them to bring more children to him (14, 16). And why? Because, as Jesus said, it is to such as these that the Kingdom of God belongs. Indeed, despite the background of the day—that only males counted, or that the weak should be allowed to die—Jesus showed a remarkable love for children. And he eagerly took them in his arms and blessed them.

But he didn’t just leave it there. He went further. And he pointed out that unless the adults around him accepted him in the same way, it would be the adults who would be rejected by God, not the children (15).

The demand that Jesus made was that not only children should come to him, but that adults should come to him too. And they should come in a child-like manner: helpless and small, without claim or merit. That they should receive him in that manner as the saviour of the world.

In four short verses, then, we have a picture of Jesus, who showed a very enlightened attitude towards children in his day. He was a saviour who called everyone to come to him, children, and adults alike—as utterly helpless human beings.

And that should give us a real challenge regarding the importance of children, to which the world’s attitudes seem to waiver and change. It should also give us a challenge, as adults, to approach him as helpless human beings, who are totally dependent upon him for our eternal welfare.

Posted: 20th November 2020
© 2020, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

There are many things that attract our devotion. We can be devoted to family and friends; the need to care for a parent, a partner, a child, or just someone who needs our care. We can be devoted to maintaining our rights, and the defence of our country, with the need to protect all that we hold dear. We can be devoted to our responsibilities, whether in the work that we do or the stand that we need to take on behalf of others. And we can be devoted to the causes that we feel passionate about; the things we feel strongly we should uphold and defend.

And while there are many things which can attract our devotion, it is also true that each of us will have different priorities. Each of us will express different levels of devotion even in common areas of interest. And each of us will express ourselves in different ways regarding what we see is important in life.

And just as all of that is true regarding family, friends, our rights and responsibilities, and our favourite causes, so is it also true of our devotion to God.

And two different extremes of devotion could not be better illustrated than what we have described for us in this passage from Mark gospel.

B. DEVOTION 1: THE MAN (Mark 10:17-22)

Because the first kind of devotion is presented in the story of an unnamed man who was apparently devout in his religious beliefs, who rigorously applied the ten commandments to his life, and was confident that he kept them all. He was rich and, presumably, he believed, that he was because of God’s blessing and favour upon him.

But yet, despite his façade of security, this man was concerned about his status regarding eternal life. Despite all of his efforts—and he was proud of his piety—he was no longer sure that his own efforts were enough to ensure eternal life. As a consequence, he presented himself before Jesus for some guidance and advice.

Now, there is no doubt that the man was serious about his approach. His manner, his eagerness, his kneeling posture, his formal address, and the weighty character of the question ‘What good do I need to do to inherit eternal life?’ all suggest deep respect for Jesus, and a genuine need for assurance.

Unfortunately, the answer that Jesus gave was not what he wanted or expected. Because the reply from Jesus challenged his hard-held beliefs.

Firstly, Jesus pointed to the fact that no-one was good, except God, and therefore it didn’t matter how pious and religious he was, it would never be enough to earn eternal life. He couldn’t achieve it on his own. It didn’t matter how ‘religious’ he was in his practices, because those practices alone would not mean that he would inherit eternal life.

Secondly, Jesus questioned whether he really had kept the commandments. And Jesus’s point was that the whole point of the commandments was to show people how impossible it was to keep God’s laws, how short of the mark people really were in reaching the perfection that God demanded and, as a consequence, how dependent upon God a man was regarding God’s gift of eternal life.

And thirdly, Jesus told him, that if he was serious about seeking eternal life, and if he really wanted to do something about it, then there was just one thing that he could do. And that was that he could go home, sell up everything, and join the disciples in following him.

Now on the surface Jesus’s reply to the man seems to be a bit tough. However, if you read the passage carefully, Jesus’s response was not one designed to shame the man by exposing his lack of commitment. Jesus’s response was an expression of real love. The man had come to Jesus desperately wanting to know how he could achieve eternal life. So Jesus took him, from where he was at—an already devout (if misguided) man—and tried to get him to take his devotion to a whole new level. One that would enable the man to reach his goal. However, one that required nothing less than self-sacrificing devotion.

Now, Jesus was aware of the man’s background of belief. However, there was one thing holding him back from being a true follower of God. And that was that the man considered his property and possessions more important than his relationship with God. As a consequence, the man was unable to surrender himself to the absolute claim of God on his life.

And, sadly, the result of the discussion between the man—who had come with a façade of security—and Jesus, was that the man departed with a face etched with disappointment and sorrow. He had his property and his possessions. But the cost of eternal life . . . Well, the price that Jesus demanded was just that little bit too high.

C. DEVOTION 2: THE DISCIPLES (Mark 10:23-27)

In contrast to the man, however, the second kind of devotion is presented by the example of the disciples. Now they had left everything—family, friends, jobs, everything—to follow Jesus. And maybe in contrast, the fact that most of them would not have been rich in the first place had made the demands of Jesus, to follow him, so much easier.

However, even the disciples had not been unaffected by the incident with the rich man. They had been there when the man had come to Jesus for advice. They had been there when the man had wandered sadly off. And the religious beliefs that they had been brought up with, probably, meant that they associated more with the understandings of the rich man regarding earning salvation than the ‘self-sacrificing’ devotion that Jesus taught.

So, in Jesus’s usual style, he sat them down and talked to them about the issue and, in particular, about the issue of wealth being a major obstacle to people having faith. Jesus reminded them that wealth tended to create a false sense of security where salvation was concerned. And the temptation was to trust in material resources and personal power, when what was demanded by both God’s laws of the Old Testament and the gospel of the New was a whole-hearted reliance upon God, demonstrated, in some way, by the fact that they—the disciples—had left everything to follow him.

D. IMPLICATION: OUR DEVOTION

From peoples of very similar religious backgrounds then—the rich man and the disciples— we have illustrated two quite different levels of devotion. The rich man who appeared devout in his religious beliefs but would only go so far—because he had other priorities—and the disciples who had given up everything to follow Jesus. The rich man who effectively turned down Jesus’s offer for eternal life, and the disciples who had accepted it.

Now obviously, for us, the implications are clear. Yes, we may have other things which require our devotion—family, friends, rights, responsibilities, and even good causes—but unless we are prepared to prioritise our lives so that we give God the same kind of self-sacrificing devotion that was required of the rich man and the disciples, then we might just as well, like the rich man, walk sadly away.

The rich man’s problem may have been the priority of his wealth—and as a consequence that was the area that Jesus had targeted—but for others there may be other barriers to true faith, other things that are hard to let go. For example, family commitments, community activities, work, sport, etc—all good and positive things in themselves, but not if they take a greater priority than our relationship with God.

Self-sacrificing devotion is what Jesus demands. Because without it, we have no right to call ourselves Christians; without it, we are not true members of his church; and without it, we neither have salvation nor can we look forward to eternal life.

We may feel as though we do lots of things right—keep rules, regulations, help others, etc—but without that commitment to discipleship, to putting aside everything for the priority of our devotion to God, in the end, all we are doing is kidding ourselves.

The message of the gospel is that salvation is not something we can earn. Rather, it is a free gift from God. And what God demands of each and every one of us is that we should make him our greatest priority in life. And when we do that, and when we trust in him, then we are free to accept God’s gracious reward.

E. COUNTING THE COST (Mark 10:28-31)

And the cost of this self-sacrificing devotion? If we are to join with Peter’s boast in saying to Jesus “Look, we have left everything and followed you.” (28), what price is it that we have to pay? Well, the one thing you can say about Jesus is that he lets you know all the plusses and all the minuses of total devotion. He doesn’t want anyone to make the decision uninformed.

And the costs and rewards can be basically summarised in three ways:

Firstly, Jesus acknowledges that part of the cost of discipleship is that we may be expected to leave behind members of our family and some of our friends. If we are disciples we may be expected to follow Jesus in going to places and in doing things that are far removed from the people we know and love.

It may also be that as a result of our faith, people will not understand or will not appreciate our motivation in life. As a consequence, our relationships between our family and friends will change, and not necessarily for the better.

In contrast however, Jesus states the principle that God takes nothing away from someone without restoring it to them in a new glorious form. Indeed, we may lose family and friends but, in doing so, he promises he will give us a whole lot more. Whatever our family size, the family of God is a whole lot bigger. No matter how much our family and friends care, the family of God will do a whole lot more. And our new family’s role will be to encourage, to build up, and to support us in our faith, no matter where God should take us.

Secondly, Jesus states that part of the cost of discipleship will be the loss of ownership of possessions and other things that were previously important to us. That may mean there are some things that we will cease to own. But otherwise, there will be a readjustment of the levels of devotion in the things that we would otherwise hold dear.

In other words, self-sacrificing devotion involves the need to establish a new priority. And if anything should stand between us and God—and stop us from giving him our true devotion—then drastic measures may need to be taken. Whatever it may be, and whatever we are attached to, it will need to be cast aside as we take up a life with a quite different emphasis and radically new priorities.

In contrast, however, Jesus promises that whatever we give away, we will be rewarded a hundredfold for the things we have lost.

And thirdly, Jesus says that part of the cost of discipleship means that our faith journey will not be an easy ride. Some people will not understand what we’re doing, and will respond with open hostility. The Christian faith tends to put others in a bad light. And, as a consequence, many will be opposed to our stand. Therefore, all true Christians can expect to be receive open hostility and plenty of persecution because of their stand.

In contrast, yes we may be persecuted, but we will have the gift of eternal life—the greatest gift anyone can possibly receive. The gift that Jesus made possible on the cross.

That means that come judgement day—and it’s our turn to face judgment for the things that we’ve not only done but failed to do as well—that we will be judged ‘not guilty’ and allowed to take our inheritance—a place in heaven and the gift of eternal life—because of what Jesus has done, and because we have trusted in him to have taken away all our sins, faults, and failings.

Counting the cost of faith, then, for Jesus, is very important. And even though Jesus admits that the cost is high, the rewards far outweigh the things that are lost. Yes, we might be tempted to hold on to the things that we have here and now but, in contrast, the things that we hold dear in this world, pale in comparison with the rewards of a life lived in self-sacrificing devotion to God.

F. CONCLUSION

The rich man, then, searching for eternal life, made the wrong decision. He thought that his worldly possessions were more important than his relationship with God. And despite his religious background and practices, he gave a resounding ‘No’ to eternal life.

The disciples, on the other hand, had already given up everything to follow Jesus. And, as a consequence, received the blessing of God.

And if those were the decisions of the rich man and the disciples, what is ours? Do we have things that so occupy our devotions that we are unable to give our priorities to God? Or have we accepted Jesus’s solution and committed ourselves to a life of discipleship with him?

What Jesus demands of all of us is a radical commitment to himself, sustained in the act of following him faithfully. Because anything less is no commitment at all.

Posted: 2nd November 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

Some people are very ambitious. They may start at the bottom, but they’re not there for very long. And as they climb up the ladder of success, they have the attitude of, ‘Woe-betide anyone who gets in my way’. (And I’ve seen many a casualty, where someone had the cheek to compete for the same position, not realising that their competitor was so ruthless.)

But then, some people like to be at the forefront. If there’s an audience and a microphone, then that’s where they like to be. If there’s a dinner or a reception, then it’s at the top table where they like to be sat.

Of course, for all of us, there are times when we like to feel that we are special, that we are important. It’s just that some are better at pushing themselves forward; some like to give their ambition, and their need to feel important, full reign. (However, if your attitude is anything like mine, you’ll just happy to let them go.)

And while you can expect that sort of ambition—and that thirst for honour—in the world generally, it’s not what you might expect in the church. But sadly, just as those attitudes of ambition and seeking places of honour are prevalent in the world, so are they present in the church today.

And in a sense that shouldn’t surprise us. Because, after all, haven’t we just read about the infighting of Jesus’s disciples? And what were they doing? Well the very thing that I’ve just described. They were trying to promote their ambitions, and some were overtly seeking places of honour.

B. AMBITION AND HONOUR

1. Context (32-34)
Now, the story begins from the backdrop of Jesus and the disciples walking on the road to Jerusalem, for what Jesus claimed to be the last time. He had just told them that his destiny lay in that town and, that when they arrived there, he would be handed over to the chief priests and scribes. He would then be condemned to death. After which, he would be handed over to the authorities, who would mock him, spit on him, flog him, and kill him.

Now, I’m not sure which part of what Jesus said that the disciples didn’t understand. But, evidently, they ignored all the finer details of what was going to happen to Jesus, and all they got out of the conversation was that Jesus was going to Jerusalem where he would be glorified.

2. James and John (35-37)
As a consequence, the very next thing that happened, is that two rather ambitious disciples—the brothers James and John—sidled up to Jesus, and asked him to do them a favour.

And, in their request, there is no indication that they had heard the awful things that Jesus said he was about to go through. There’s no sense that they felt sorry for Jesus and wanted to offer him support. No! All they expressed was the desire that when Jesus finally came to glory, that they could have the seats beside him, effectively placing themselves as second and third in ranking order beside him.

Now I’ve seen some very ambitious people in my time—and many people who have been quite callous in their desire to reach the top—but can you think of anyone who had less regard for someone else, and what they were going through, than James and John did at that moment?

Jesus had only just told them about all the awful things that were going to happen to him when he got to the end of the road. But did James and John care? Did they express any words of comfort to Jesus at all? No! They didn’t. All they were concerned about was their own ambitions and their own places in history.

3. The Disciples (41)
Is it any wonder, then, that when the rest of the disciples heard about what James and John had done they were indignant; they were up in arms about the two brothers’ behaviour.

Unfortunately they weren’t indignant for the right reasons. Because they weren’t concerned about how James and John had treated Jesus. Their concern was that the two brothers had tried to secure an advantage over them.

In other words, they were ambitious as well. They too wanted the best places of honour. So much so, that they too had little regard for what Jesus might have been going through. All they were concerned about was the jostling for positions for themselves.

C. HUMILITY AND SERVICE

1. Context (32-34)
Now can you imagine, in those circumstances, a more lonely person than that of Jesus? Having told his disciples what lay ahead of him, the disciples offered no words of sorrow or compassion as they walked towards Jerusalem for the last time. All the disciples could think about was where they stood in the pecking order. The disciples showed no concern for the feelings that Jesus may have been going through as he walked to his death. (Feelings of dread, sickness in the stomach, the temptation to run away, or whatever else he was going through.)

Their insensitivity of the moment, firstly with James and John, and then with all the disciples, is not only something to be seen to be believed, but would have left Jesus as the loneliest man alive, surrounded by so-called ‘friends’ who just didn’t care.

And yet did Jesus fly off the handle? Did he rip into them and call them every name under the sun? No! He didn’t. Instead, he took that selfish ambition and that rivalry that the disciples displayed, and with those people he miraculously fashioned his church.

2. James and John (38-40)
And he did so, firstly, by responding to James and John’s request. Because in their request, James and John had promised to do anything in order to be ranked second and third in the pecking order. However, Jesus told them that they hadn’t understood what they had asked, that they didn’t understand what was involved. And, in any case, the honour of sitting beside him was not his to give away. Yes, at a later date, they might share in his fate. However, not yet, not at this moment of time, because the upcoming overwhelming disaster was for Jesus alone.

3. The Disciples (42-43a)
And, secondly, when Jesus had gathered the disciples together and the resentment between the disciples was at its peak, he questioned their behaviour. And he reminded them that the ambition they sought, ironically, was the very thing that they detested in those who ruled over them.

Yes, they might have ambitions—they may have all want to be king pin—but wasn’t that exactly what they hated about their gentile rulers?

Instead, Jesus stated that the way of a true disciple was not about ambition or places of honour, or lording it over others. Discipleship was about something else altogether.

4. Jesus’ Humility and Service (43b-45)
And having wiped away all their false ideals of grandeur, and all their ideals of ambition and seeking places of honour, Jesus, thirdly, provided the radical Christian alternative.

Jesus pointed to the fact that he, himself, had given up everything—his position and his place of honour. He’d given up his place in heaven, beside the right side of God, to come to earth, to be a servant. And his job was to do, not what he desired, but the things that God the Father desired of him. And if his life was to be an example of the need not for honour but for service, then it was rather as servants that the disciples needed to focus their lives.

Being like household servants and slaves is the image that Jesus projected for the disciples, not people who were directed by their own wants and desires. They were to be motivated on doing solely what was directed by the master of the house. They were to be servants of God, and servants of all.

D. IMPLICATIONS

Now this, of course, is a quite different view of life to what we see practiced in the world, to what the disciples were seeking, and even to what some Christians want to practice today. Indeed the exact opposite of the human ideas of greatness and rank.

The concepts of humility and service, then, is one of the basic, but radical, teachings of the Christian faith. And because of that, it had great implications for how we are to live our lives.

1. Ambition
Because in a world where ambition seems to drive many people, it is clear that ambition—where we are seeking to put ourselves forward—should not be part of a Christian’s life at all. Of course, that doesn’t mean we shouldn’t wish for things for the benefit of another or for the benefit of the church or community. However, we shouldn’t wish for things where the goal is the promotion of ourselves, and where the goal is to reach the top at any cost.

The disciples’ example illustrates well the problems that ambition often promotes. People become so focused on their own ambitions, that they cease to be sensitive to the needs of others around them. They hurt others on their way, sometimes deliberately but other times quite inadvertently.

So if the focus is the promotion of one’s self, then the behaviour of the disciples quite clearly demonstrates that it has no place in the Christian faith.

2. Places of Honour
Furthermore, Jesus also taught that seeking places of honour is not part of the Christian way either.

Of course, that doesn’t mean that there is anything wrong with having honour thrust upon you. However if the goal is to obtain power, or to big-note oneself, then that is not the Christian way either.

The disciples—all twelve of them—fought over the issue of such positions. They all wanted the important seats beside the glorified Jesus. And they did so, despite knowing from personal experience what people in positions of authority do, particularly those who had sought honour for their own gain.

And, as a consequence, Jesus taught that those who sought such power were not suitable for the positions in God’s kingdom. That such behaviour has no place in the Christian faith.

3. Humility
Instead of seeking ambition or honour, Jesus said, we need to be humble. The Christian is not to thrust him or herself forward, but rather take on a more background and more caring role. The Christian faith is not about seeking authority, or wanting to exert one’s authority, but it is about being obedient, and being obedient to the wishes of God.

4. Service
As a consequence, a Christian’s life is to be motivated by living a life of service, where helping others, and caring for others, is of primary concern. And that includes putting ourselves out—going that extra mile; the need to drop things at the most inconvenient of times; and thinking of others first, before ourselves.

These are the kind of things that a life of service brings. And if that had actually been the kind of life that the disciples were living, can you imagine what difference it would have made as Jesus walked that lonely road to Jerusalem that one last time?

E. CONCLUSION

The story of the disciples on the road to Jerusalem is a story full of tragedy. Because the disciples were so concerned about their own places in history, with their ambitions and their seeking of places of honour, that they failed to hear Jesus properly about what was about to happen. As a consequence, they failed to see what a difficult journey that Jesus had to undertake, and they provided no comfort for him whatsoever, despite being all around him.

However, amazingly, even in those last weeks of life, Jesus didn’t complain for himself. He didn’t complain about the callous nature of their ambitions. Rather, he took their personal ambitions, and their desires for places of honour, and he moulded those disciples into what was to become the nucleus of his church.

And he did so, in part, by teaching them that ambition and seeking places of honour was not the Christian way. Rather it was about a life dedicated to humility and service.

And that is something that we need to remember at all times. Particularly from the backdrop of living in a world where ambition and seeking places of honour are prized so highly. And where even in the church those attitudes are evident today.

Posted: 10th November 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

If you had a choice of having power, wealth, or living in poverty, which one of the three would you choose?

Who here hasn’t wished at some time to be in a position of power? Whether because of the need to feel important, to correct an injustice, or to simply get some action. To be in a situation where by just the giving of a word, people would jump to attention.

Who here hasn’t wished at some time to be more comfortably off? To be in a situation where they have sufficient resources to live on without having to worry about the future. Whether because of the need to be independent, to feel secure, or because of a desire to help others less fortunate than themselves.

And in contrast, who here hasn’t had times when life has been a struggle? When new clothes were something that couldn’t be afforded; where it wasn’t certain from where the next meal was going to come; and when better times seemed like a pipe dream.

So if you were given the choice of having power, wealth, or living in poverty, which of the three would you choose?

B. POWER, WEALTH, AND POVERTY

Well, interestingly, the topics of power, wealth, and poverty are the three things that are mentioned in this passage from Mark. But they are not things which are introduced in isolation. Indeed, they are introduced with one specific thing in mind. That is, from the perspective of people who claimed to have faith.

And in each case Jesus drew on his observations of life. And he used them to comment about how each situation could affect one’s spirituality.

1. Power (38-40)
a) The Scribes (38a)
Now, for the first example, representing power, Jesus turned to the Scribes—the religious leaders of the day.

Now, scribes were distinguished visibly by their dress. They wore long white linen robes, decorated with long fringes. They were also venerated by the majority of the people, with unbounded respect and awe. So for example, when a scribe passed by, people rose respectfully. They were greeted with titles of deepest respect, like Rabbi, Father, and Master. They were assigned the highest places of honour, having precedence over the aged, and even over their own parents. And even in the synagogue the seat of honour was reserved for them, sitting at the front in full view of the congregation.

However, one of the features of being a Scribe, was that they were not allowed to be paid for what they did. And as a consequence, they had to depend on the hospitality of others to survive. And much of what the scribes stood for was well and good . . .

b) Jesus’s Observation (38b-40)
Except for the fact that there was a tendency for them to become intoxicated with their positions. They played up to their positions of power, to the point where Jesus was able to identify three things that affected their spirituality:

Firstly, there was a tendency to be preoccupied with their need for the praise of men and the desire of tokens of status. Indeed, to such an extent, that it was not unusual for important men,
when giving a feast, to invite a distinguished scribe and his pupils to ornament the occasion. It was also not uncommon for the well-off to place their financial resources at their disposal.

Secondly, there was a problem of abuse of privilege. Because the scribes actually encouraged the extension of hospitality to them as an act of piety. And in particular they placed demands on those who could least afford it, sponging on the hospitality of people of limited means.

And, thirdly, as a consequence of both, there was a tendency to become very lax in their religious duties. Their teaching had become simplistic and misleading. And the pursuit of their own desires tended to replace their need to honour God.

2. Wealth (41, 44a)
a) The Rich Men (41)
For the second example, representing wealth, Jesus turned to the example of some evidently rich men.

Now Jesus was seated on a bench in the Temple, in the Court of the Women, and he was watching the people bring their contributions to the treasury.

Now giving at the Temple was not something one could do in secret. There were thirteen trumpet-shaped receptacles for people to deposit their money in, placed against the wall of the Court. So what one gave was evident for all too see. And as Jesus sat there, with his disciples close by, he noted many rich men come up and put their contributions into the receptacles.

b) Jesus’s Observation (44a)
Now there’s no doubt that the disciples were impressed with some of the donations. Those who were wealthy made some sizeable contributions and much could be accomplished with the gifts that they brought.

However, and probably to the surprise of the disciples, Jesus wasn’t impressed. Indeed, Jesus made the spiritual observation that rather than these people being generous at all, they had only given what they could afford. After all, they had plenty, and they really wouldn’t miss what they had given at all. They had not placed themselves in any hardship. And consequently, they had missed the point of what being wholehearted in their devotion to God meant. And that was, the giving of time, money, or whatever, beyond what they would normally feel comfortable to give.

3. Poverty (42-43, 44b)
a) The Poor Widow (42)
And for the third example, representing poverty, Jesus turned to the example of a poor widow. Now, she had come to the Temple treasury too, but she was so poor she could only deposit the smallest of copper coins that were in circulation at the time. Nevertheless, she put in two coins and didn’t keep any for herself .

b) Jesus’s Observation (43, 44b)
Now, Jesus’ observation, from a spiritual perspective, was not on how little the Temple authorities could do with those two small coins. Rather it was on the comparative cost of those two coins to the widow.

The woman in absolute poverty could not afford one coin, let alone two. And yet by her sacrificial giving she had demonstrated her wholehearted devotion to God, which neither the scribes with all their power, or the rich men with all their wealth, had been able to do. In contrast to everyone else, she had given all she had, even her whole living.

4. Summary
So with the example of the scribes with their power, the rich men with their wealth, and the widow with her wholehearted devotion to God, Jesus was able to conclude that despite her poverty, only the widow had truly understood the call of God. Only the woman had understood the need for total surrender to God and absolute trust in him.

C. IMPLICATIONS

Now we need to be careful here. Jesus did not say that there was anything wrong with power and wealth. He didn’t say that poverty was desirable either. But what he did say was that it was easier for a person with nothing to have faith, than for those with power or wealth.

1. Power
Because as far as power is concerned, what Jesus was saying was that simply making a profession of faith to gain an advantage, or to possess power, is not acceptable.

We can be as religious as we like. We can attend church as regularly as we like. We can be on Parish Council or be a Church Warden. Indeed, we can be as actively involved in the church as much as we like. But if our motivation is on seeking positions of honour, or seeking the praise of others, or putting ourselves in a position where we can abuse the privileges that we gain, then our righteousness is just a sham.

Some of the Scribes may have entered the profession with the best of intentions, but the inherent nature of power is that there is a tendency for it to get out of control.

But, as I said, that doesn’t mean that having power is wrong in itself. But for Jesus, it’s what we do with that power that is important. And if we use our positions for anything other than telling others about God, spreading his word, or caring for others, then we too will be worthy of receiving the judgement of God.

2. Wealth
Similarly, as far as possessing wealth is concerned, what Jesus was saying was that simply giving what one can afford is missing the mark too.

Now we can give to the church, we can give to charities, we can give to some wonderful causes—and not just in terms of money but in terms of our time, labour, or whatever—but if we only give what we are comfortable to give (what is surplus to our requirements and does not encroach on our own comfort) then we’re missing the whole point too. Because, as far as Jesus is concerned, faith requires sacrificial giving, not just giving what we can afford.

Of course, again, that doesn’t mean that wealth is wrong. Indeed, even in the Bible, we are reminded that God blesses his people with great riches—and sometimes they are of the material kind. But from a faith perspective, wealth brings responsibilities. And if we don’t give until it hurts then we’ve missed the point. And like the rich men who gave in the Temple only what they could afford, we will be answerable to God for the misuse of the things he has given us.

3. Poverty
And regarding, poverty . . . Well, no-one likes to be poor. Indeed it is a state that we should make sure that no-one has to endure.

But whilst being poor, in itself, is no guarantee of being righteous, it does have the advantage of not having the temptation to rely on our own resources, that both power and wealth so easily provide.

The poor woman had no power over others and she gave more than she could possibly afford. She depended totally on God for her survival. And as a consequence, Jesus held her up as an example to behold.

In the widow, there was no sham righteousness. Rather she gave nothing less than wholehearted devotion. And it is this wholehearted devotion that Jesus urges us all to attain.

D. CONCLUSION

So, let’s back to our original question: ‘If you had a choice of having power, wealth, or living in poverty, which one would you choose?’

Now I’m sure that at times, for one reason or another, we have all wanted to be in positions of power and wealth. And some of us may have even experienced either or both. However the lesson today is: Not that either are wrong in themselves, but there are inherent dangers in both. They both provide temptations, where abuse and misuse can very easily become the order of the day and, as a consequence, our relationship with God can suffer.

So that question again: ‘If you had a choice of having power, wealth, or living in poverty, which one would you choose?’

You know, it is not a simple question to answer. It’s not as easy as it may at first seem. Because, whatever our state the most important thing in life is our relationship with God. And there is no point in having either power or wealth if all we do with them is to distance ourselves from God.

Posted: 16th May 2020
© 2020, Brian A Curtis
www.brianacurtis.com.au

The availability (or lack of availability) of wealth, today, is a determining factor in how people live. It can be used to live a life of opulence, or it can limit people to a life of poverty. The same is also true of the church. It can free up the church to do all sorts of things, or it can restrict the church to a life of mediocrity.

Money and finance affect us all—people and church alike. There are those who have it, and there are those who don’t. But that’s not what God intended. Indeed, God’s Old Testament laws provide all the guidelines necessary for the sharing of resources and for the elimination of poverty. Furthermore, his laws on tithing, etc.—when taken seriously—provide all the guidelines necessary for the functioning of a healthy worshipping community.

So, what’s the problem? It’s us. We’re the problem. Which is probably why God felt the need to set out his principles in the form of his laws.

In regard to the worshipping community (Lev 27:30), God set the standard of a tithe—the giving of ten percent of one’s income to maintain its structure and so that ministry could continue unhindered. (And that meant ten percent for the rich and ten percent for the poor.) And, in the New Testament, Jesus raised the bar further, by encouraging people to give sacrificially—to give until it hurts. And, for some, that would mean an amount far greater than just ten percent.

Which is why, when we read passages like the one in Mark, we should understand that the rich may well have put in their ten percent, but the widow put in a far greater percentage. The widow’s gift may have been smaller in monetary terms, but to Jesus her gift was worth far much more.

At the heart of giving, is the spiritual life of the individual and the spiritual life of the church. Giving ten-percent may have been the Old Testament guideline to enable the religious community to function, but sacrificial-giving gives an opportunity for the individual to take their relationship with God a whole lot further.

Think of it another way … If God has given us everything that we have—and he has entrusted all that we have into our care—why would we insist on hanging on to every that we have for ourselves? Why would only give back a small proportion—a portion that we can afford—after we have attended to our own wants and needs? Because if that is our practice, then we have a severe spiritual problem. And that is the implication of Jesus’s response to the rich people in this story.

The lack of finances in a church, is usually a symptom of a bigger problem. And although a person’s pocket is usually the last to be affected by faith, our attitude to giving in the church does reflect our religious convictions. Of course, the amount we give, will be different for all of us. But what’s at stake is not whether we’ve put more—or less—in the plate than someone else. Rather it’s the level of our conviction and obedience to our God, and our commitment to his church and our saviour, Jesus Christ.

Posted 5th January 2019
© 2019, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

If you were told that your church was to be closed and, later, you saw a bulldozer flattening the building, so there was nothing left standing, how would you feel? If you were told that you would be faced with people who weren’t all they claimed to be, and then you found yourself trapped by someone who was taking you for a ride, how would you respond? And, if you were told that you would be faced with people who would be obstructive, and then you were confronted with people who hated everything you stood for, what would your reaction be?

Now, do I sound like a prophet of doom and gloom? Well, I should. But then, that’s exactly how Jesus portrayed it would be, in this passage from Mark’s gospel. Because Jesus related to his disciples the things that they were about to face. But there is a major difference . . . And that is the level of doom and gloom.

Let me start at the beginning . . .

B. A PROPHECY OF DOOM AND GLOOM (Negative)

1. Destruction (1-4)
The story begins with Jesus and the disciples coming out of the Temple in Jerusalem—something that Jesus and the disciples would have done on many occasions. Only this time the disciples stopped and spent time looking at the spectacle of the Temple area. And what they saw was a magnificent building, and they couldn’t help holding what they saw in awe.

They were amazed at the magnificence of the construction: the adornment of the sanctuary, with its complex of courts, porches, balconies, and buildings. Indeed, it would have been one of the most impressive man-made structures in the world at the time (even if it was a pale imitation of Solomon’s original).

But more than that, they stood there in reverence, because this wasn’t just any special building, this was the place where God symbolically chose to live. It was the centre of Jewish culture and religion. So you can imagine the extent of the awe and wonder that the disciples felt.

Can you imagine, then, the shock of Jesus’s startling prediction that, in the near future, not one stone would be left upon another. That during the disciples’ own lifetime they would see the building totally destroyed; that there would be a day when utter devastation would overtake the city and not one stone of the Temple would be left upon another.

Now that would have been a devastating revelation, and no doubt hard for the disciples to take in. Here they were standing in awe and wonder, not only of the magnificent structure but of the symbolic presence of God in their midst, and yet Jesus was telling them that in the not-too-distant future all of it would be gone. The building and God’s symbolic presence would be wiped away.

Now, the disciples would have clearly understood what Jesus was trying to say. In conquests of cities by invading armies it was normal for invaders to systematically demolish significant buildings. It was a way of breaking the resolve of those being invaded. It would have been clear, too, to the disciples, that the occupying Roman forces would at some stage lose patience with the Jews, and that they would resort to such tactics in order to repress their rebellious nature.

And, as Jesus and the disciples wandered off on the short journey from the city to the Mount of Olives—with the imposing view of the Temple sanctuary looming over the valley (and in constant view as they travelled)—the disciples would have been thinking about Jesus’s shocking revelation.

2. Comment
In contrast to how we consider people feel when they are told that their church is about to be closed, then, that is nothing to what the disciples would have felt. The Temple was more than just their local ‘church’; it was more than just a great awe-inspiring building. It was the central focus of the whole Jewish religion, and they’d just been told it was going to be completely demolished.

3. Deception (5-8)
When Jesus and the disciples arrived at the Mount of Olives, then, the disciples, who had been thinking about what Jesus had said about the Temple, naturally wanted to know more.

By this stage, however, the disciples had taken Jesus’s words about the destruction of the Temple to heart. They understood what Jesus had said also meant that the city of Jerusalem would be destroyed. And that that was only part of what was to come. And what Jesus had described was only the prelude to the consummation of the world.

The disciples, with their religious background, however, didn’t question the reality of his prophecy. But they did want more detail. And they pursued the question of when the end would be. And while Jesus did not put a specific time and date on the issue, he did spend time warning them of the things that would happen before the end would come.

And one of the things he said would happen was that people would try to deceive them; there would be people popping up and claiming to be either the Messiah or a messenger from God; and there would be people who would say that the end was nigh.

But such people, Jesus claimed, would be false. And what was required of the disciples was patience and vigilance.

Now, of course, the disciples had been used to people claiming to be the Messiah. Indeed, many people had been drawn in by false Messiahs and false prophets. And while the person concerned had had their five minutes of fame, only Jesus had lasted the distance. The others had only represented a misplacement of hope that had led to deception and disaster. And, as a consequence, the disciples would have easily understood Jesus’s prophecy that people like this would continue to appear, and at an ever-increasing rate.

However, in addition to the dangers of being deceived by other people, for the disciples, there was the danger of being deceived by events as well. They would hear about wars and natural disasters. And while these were signs that the end was coming, Jesus said, that they would not mean that the end was imminent. They were not signs of the end, but only birth pangs. And, as Jesus implied, events of even greater significance and intensity would be expected to follow before the end would come.

4. Comment
In contrast, then, to how we consider the general run of the mill people who try to deceive us—people who try to take us for a ride—that is nothing to what the disciples were expected to experience.

The disciples had already faced deception from many false messiahs—false messiahs that had led people away from God. So to be told that that would continue, and on a greater level, would have been very difficult to cope with, indeed.

5. Persecution (9-11(-13))
But Jesus continued . . . Because, on top of all that, he told them that not only would there be people trying to deceive them, but people would openly reject them and persecute them too. And that would have been difficult for them to take in too.

For those who were believers, the prospect of suffering and the, perhaps, automatic rejection and abuse they were to face—because of their association with Jesus—was not an idea that the disciples would have relished. And yet, Jesus said, that his own personal experience of being rejected would be the cruel prototype of their own rejection too.

If he was rejected by the Jewish authorities, so would they. If his life was plotted against, so would theirs. Indeed, by implication, if he was put to death, then so would they.

As far as Jesus was concerned, the disciples would be regarded as apostates: people who had renounced their Jewish vows for the adoption of the Christian faith. As a consequence, they could expect to be brought before the local courts accused of heresy. And they would be subjected to public scourging in the synagogues for their crime. However, even this would be just the beginning.

Because, after that, they would be turned over to the Gentile authorities. And they would be charged as disloyal provincials, charged with disturbing the peace and inciting riots. And, in a sense, Jesus said, there was nothing they could do about it. And he reminded them that it was the preaching of the Gospel that would cause offence and generate the public action against them. Indeed, their concern for evangelism would automatically provoke both mission and persecution.

6. Comment
In contrast to how we consider that people can be obstructive to us—and maybe even hate everything we stand for—then, is nothing to what Jesus said was ahead for the disciples. Not for them, people just opposing everything that they said and did. But, for them, people who were prepared to go to any lengths to remove them out of the way for good.

C. A PROPHECY OF DOOM AND GLOOM (Positive)

Now, I think if I’d been a disciple, there and then, in Jesus’s day, I would not have been impressed with the things that Jesus had to say. Talk about being a prophet of doom and gloom.

So the question, maybe, we should ask is ‘Why all the doom and gloom? Why did Jesus talk to the disciples in such a way?’

Well, I don’t believe Jesus’s purpose was to emphasise the negative. Rather he wanted to teach the disciples, so that armed with the negative, they could use the information in a far more positive and constructive way. Jesus wanted to warn his disciples about the things that were to come, but not so that they would crumple in a heap and give up. Rather. so they could approach each aspect in a positive and creative way.

1. Destruction (1-4)
So, when Jesus talked about the destruction of the Temple, Jesus was warning his disciples to be alert, to look out for the signs. Then, they could escape the hostilities with their skin intact.

If they saw the signs, they could flee for safety. They could remove themselves from Jerusalem before the real hostilities began. After all, there was not much point in being flattened for nothing when the Roman ‘bulldozers’ came trundling in.

2. Deception (5-8)
When Jesus talked about deception, about false prophets, about people who were not all they appeared to be, Jesus was warning his disciples to remain patient and vigilant. They needed to be on their toes against such false claims. They needed to be alert, lest they be diverted from the task of sharing their faith. Their own (and other’s) spiritual welfare was at stake. And they weren’t be taken in by people claiming (falsely) to be the Messiah or to be messengers of God.

3. Persecution (9-11)
And when Jesus talked about persecution, Jesus was warning his followers that this was a natural response to sharing the Gospel. And, in a sense, it was something that they had to learn to accept.

However, as Jesus told them, they need not fear, because God would make all things right in the end. Indeed, they should look beyond the tribunals of men to the tribunal of God. Because, in the end, all the persecutions that they were about to suffer would be reviewed and used as incriminating evidence against those who inflicted them on them.

And, when faced with court, they should not be anxious either. The history of God’s people had shown that God had helped others in the past, and this was their guarantee that he would do so again. It was God who would be vitally involved in the confrontation with the authorities; it was God, who would supply the ground for Christian boldness; and it would be God, through his Holy Spirit, who would give them the right words to say in their defence.

4. Comment
So, at the heart of Jesus’s prophecies of doom and gloom was a concern for his followers’ physical, mental, and spiritual welfare. Yes, they needed to prepare for his (Jesus’s) second coming, but they also needed to steel and prepare themselves not only for the birth pangs but for all the other events that would follow as well.

D. IMPLICATIONS

Now of course one could easily say, ‘That’s all very well, but what has all that got to do with us, living in Australia in the twenty-first century, at a time when we enjoy a level of freedom of religion? After all, none of those things that the disciples faced seem to have anything to do with us.’ Or that’s what some people will say. However, I can assure you that that is not the case.

Regarding the destruction of the Temple, well, that’s already happened. The occupying Roman authorities finally got sick of the rebellious Jews and, in an attempt to subdue the people and break their resolve, in 70 AD they flattened the Temple.

In regard to false prophets and false messiahs . . . Well, don’t we still have them all around? There are plenty of cults and alternative religions. And even within the church, from time to time, there appears someone who seems to be eminently sensible and genuine but, who in fact, only does one thing: and, that is, to lead people away from God. After all, how recently have you heard, seen, or read about someone who purports to be a Christian and yet denies the resurrection of Christ? And yet, if the resurrection never happened, if salvation had not been won through a resurrected saviour, then what is the point of us even meeting together?

Regarding persecution, though . . . Even though we don’t face the kind of court proceedings (in this country) that the disciples faced, we are still faced with pressure to water down our ideas, to conform with the so-called ‘Christian’ ideas adopted by our society; and to be not so open in the expression of our faith. Persecution may not always be so blatant but, then, the subtle approach can be just as harmful.

And, unfortunately, it is the watering down of the gospel—with the desire to make Christianity acceptable to others—that the church has found so tempting over the years. And it is this temptation to which the church often succumbs.

And all these three things add up to the fact that we too need to take the advice of Jesus. We too need to be on our toes regarding our faith and our eternal welfare.

E. CONCLUSION

So, in our particular part of the world we can often get uptight about all sorts of things: like, the closure of church buildings, people wanting to take us for a ride, and people objecting to what we stand for. However, in a sense, they are nothing to the kind of tribulations that we should expect, if we are true followers of Jesus.

The message from Jesus is that we need to be alert; we need to be on constant guard. Because our faith and our eternal wellbeing are at stake, and we should not be easily taken in.

The message of Jesus is that, yes, some dreadful things may happen, and they may happen to us, personally. But if we’re ready, if we’ve got our eyes alert for the warning signs, if we remain patient and vigilant and faithful to God, then come Judgement Day the deceitful and the persecutors will get their own from the hands of God. And we? Well, we will receive nothing less than a pat on the back for being good and faithful servants, and we will then go on to enjoy the ultimate gift: eternal life with God.

Posted: 1st February 2024
© 2024, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

One of the facts of life is that nothing is permanent. Eventually, everything will come to an end. The clothes that we wear will wear out; the furniture we sit on will at some time need replacing. And us? Well our bodies will age, and nobody knows when their time will be up.

Life is fragile. And I can’t help being reminded of that every time I drive around, and see the number of dead animals on the road: animals that have been run over and killed by passing motorists; animals that have suddenly had their lives dramatically cut off. But, then of course, there are those periodic adverts about the need to make a will, offering kits for sale so that people can detail their wishes on how they wish their property to be distributed after their death. And there are a number of other reminders besides.

Reminders of the fragility of life are all around us. And, as a consequence, the importance of how we live, as well as how we prepare for death, is very important.

It should not surprise us, therefore, that the topics of ‘how we should live’ and ‘how we should prepare for death’ were topics that were close to Jesus’s heart too. Indeed, they are the topics at the heart of Jesus’s speech recorded in this passage from Mark’s gospel. And to me, these words of Jesus are important, because they represent a kind of deathbed wish: a farewell speech sandwiched between the story of Jesus’s public ministry and the story of his crucifixion and death.

As a consequence, they are words that Jesus wanted to pass on to all of his disciples. They are instructions on how to live life, as well as how to prepare for death. In other words, what to do, and what to expect after he’d gone.

Jesus’s words, then, are very significant. Because if we acknowledge that it is important to carry out someone’s death-bed wishes, then, how much more so, should we consider these words coming from none other than the Son of God himself.

B. CONFIDENT FAITH AND VIGILANCE

1a. Confident Faith (24-27)
Particularly, as Jesus’s wishes and instructions revolve around a very graphic prophecy of the end of the world—a prophecy which included the destruction of all that the disciples held dear. Jesus said that there would be wars, earthquakes, and famines; there would be the persecution of Christians and much suffering and distress. The city, Jerusalem—that the disciples loved so much and was at the heart of their religious faith—would be flattened, and the Temple destroyed. And all the time that this was in progress, there would be people who would try to lead them astray. (And it was a prophecy that was fulfilled in its entirety by 70 AD with the help of the Roman Empire.)

But the prophecy didn’t end there. Because, after all these things—and without giving a time frame—Jesus said the end would be foreshadowed by a change in what happened in the sky above. ‘The sun will be darkened, and the moon will fail to give its light. The stars will fall from the heavens, and the powers of the heavens will be shaken.’ (24b-25). At which point, Jesus said, he would come again in great power and glory, and his angels would gather all Christians together (both those who’d gone before with those who were still alive).

It’s quite a graphic picture. But Jesus’s intention, in describing what was going to happen, was not intended to scare or unsettle. No! Rather his intention was to give his people hope. He wanted his people to live their lives confident in their faith, knowing that everything would be resolved in the end.

Now, at the time that Jesus spoke these words, there were plenty of people claiming to have all the answers. But then suffering and distress, for many, was the order of the day. And, with the coming persecution of the faithful, it was evident that things were going to get much worse. However, Jesus wanted his people to look beyond all that, and to live their lives knowing that with all the tensions and paradoxes of existence, in the end all such tensions and paradoxes would be resolved.

In regard to the changes to the sun, moon, and stars, this wasn’t an image that was intended to scare. Rather its purpose was to indicate an important turning point in history: the significant intervention of God in history, pointing to the fact that the end was near. As a consequence, any talk of the Second Coming of Jesus was not intended to cause distress, but was to remind the faithful just where their eyes should be constantly focussed. Because the purpose of the coming of the Son of Man, this time, would not be to reveal God, but to gather his people up and give them the inheritance they’d been promised.

1b. Summary
The message of the first part of Jesus’s speech, therefore, is that believers should live confident in their faith, because no matter what happens to us in this world, as people of faith, we will be redeemed at Jesus’s coming again at the end of time.

1c. Application
Now, the disciples may have lived in uncertain times, in a country that had been overrun, and the risk that their land would be flattened by their invaders was very real. And yet, when we think of our own worldwide situation, has anything really changed?

We see wars and the results of wars daily on the news. The fear of terrorist attacks seems often at fever pitch. We hear about Christians around the world being persecuted for their faith. And those are just the big things. And, on top of that, there are all the other more local things that we have to contend with as well.

Now, for sure, we live in a country that, relatively speaking, is a much safer place to live in than some of the other countries of the world. And we are free-er to express our faith than many peoples of the world. But, even so, our small part of the world is still full of tensions and paradoxes.

As a consequence, we need to take the words of our saviour seriously. For while we can acknowledge what’s going on around us, we shouldn’t dwell on what’s happening and allow it to get us down. Rather, we should live as people with hope. We should live that confident faith, knowing that despite all that’s going on, in the end all will be resolved, all tensions gone, and knowing that in the final triumph we will be gathered together with all of the redeemed to be with the Son of Man.

2a. Vigilance (28-37)
Now, that’s the first part of Jesus’s (kind of) death-bed wish. However the second part is just as important. Because Jesus was concerned not just about giving people hope, he was also concerned that his people should be vigilant, to keep in contact with what was going on.

In regard to his prophecy, while Jesus provided no time-frame of either the destruction of Jerusalem or the end of all things, he did tell his disciples that they needed to keep in touch.

He suggested to his disciples, that in regard to the destruction of Jerusalem, they would be able to see it coming, and that it would happen during the time of their own generation. The signs would be there, plain for them to see. However, in regard to the end of the world, no such hints would be available. The time of the end would be unknowable. Indeed, not even he, Jesus, the Son of God, knew when it was going to be. And, because of that, it was even more important to be vigilant.

And why did he want his disciples to remain vigilant, even if the timing of the end of the world was unknowable? Because, for Jesus, it was not enough for Christians simply to live in hope. It was important that they continue to exercise their God given ministries in the world too. And for that they needed to be alert to what was going on.

Indeed, so strongly did Jesus believe that his disciples should continue their ministries, that he told a story, a parable, emphasising that any true servant would want to be actively engaged in his master’s service, even in his master’s absence. And that any servant who was found sleeping, on his master’s return, was not really a faithful servant at all.

2b. Summary
So the message in the second half of Jesus’s speech, spells out the need for followers not to just rest confident in faith, but to be ever vigilant in the things that are going on around them. And, therefore, to continue to exercise the ministries to which they have been called.

As far as Jesus was concerned, both the believer and, as a consequence, the wider church community, had ‘work’ to perform, and being vigilant was the responsibility of every believer. And by completing the ‘work’ that God had entrusted to them, believers would fulfil their obligations to God.

2c. Application
Now, obviously, in regard to being vigilant, we no longer need to concern ourselves with the levelling of Jerusalem. That is now an historical event. However, the end of the world has not yet arrived. And although the time of the end is still unknowable, we need, as believers as well as a church, to be ever vigilant. We also need to continue to perform the ‘work’ that we’ve been given by God.

In general terms, as a church, that means we need to go out and share the good news of the kingdom of God with all people. But, as individuals, we may have tasks that are much more specific. But then we all have different roles to play.

Living in a world, seemingly keen on self-destruction, may mean that, as Christians, we live in the hope that, in the end, all wrongs will be righted and that we will receive the inheritance we have been promised. But that does not mean we can exempt ourselves from playing our part, in the here and now. The consequences of having a confident faith, mean that we cannot ignore what is going on. Rather, we are to observe what’s going on, and remain faithful anyway, being called to continue to practice our Christian faith and to do our part for the glory of God.

3. Comment
But a warning! This particular passage of scripture is one of many that describes the end of the world and what will happen at the end times. And yet, sadly, despite Jesus’s claim that the timing of the end of the world is unknowable, people continue to come up with different theories and dates of when the end will come to be. Now some of those dates have passed, some are still to come. However, to even try to work out the end date is a futile exercise, and is not a trap in which we should fall into ourselves.

The point of Jesus’s message was not to let us know when the end would come (so, in a sense, some could live their lives recklessly and repent at the last minute). Rather, his intention was to promote faith, and a faith filled with confidence. His intention was to make it easier for Christians to cope in times of distress and upheaval. But, at the same time, it was also to prepare his disciples for the future—for a time when he would no longer be physically with them, and a time where the mission of his church needed to continue, with his people out in the world exercising their ministries.

C. CONCLUSION

So, yes, life these days continues to be fragile and, in our world, we are not short of a tension or too. Jesus’s (kind of) death-bed wishes therefore are a reminder to us that no matter what goes on in this world, and no matter how long we have left to live, there is a way that he wants all of his followers to live. He wants us to be confident in faith, vigilant in what is going on around, and keen to exercise the God given ministries that we have been given.

In the meantime, exactly when the end should be, and when Jesus will come again, we just don’t know. And, according to Jesus, we cannot know. But we have been given the grounds on which we can live until then.

Being people of faith, and living on the grounds that he has given, then, is the challenge which is before us, and it will continue to be before us every single day.

Posted: 9th February 2024
© 2024, Brian A Curtis
www.brianacurtis.com.au

DEVOTION 1. JUDAS
Mark 14:43-52

a). His Profile
Like a lot of everyday stories our story begins with the villain of the piece—Judas Iscariot. Now Judas was one of the 12 disciples. In the apostolic band he was the treasurer. He was noted as being a thief (John 12:6), mainly, we suppose, because he pilfered money that was entrusted to him. He was the one who, according to John, voiced criticism when Mary anointed the Master’s feet with precious ointment—apparently on the basis that the money could be used to help those who were not so well off (Jn 12:3-5). And following that protest, he was the one who went to the chief priests, to arrange not only the betrayal of Jesus (Mk 14:10-11), but for a reward, for that betrayal—the equivalent of a little over 4 months’ pay (Mt 26:14-16).

As a consequence, Judas’ name always appears last in the lists of the disciples. And it is usually followed with a description that brands him as the person who betrayed Jesus.

b). His Part in the Story
Of course the question commonly asked is: “What did Judas think he was doing when he arranged to point Jesus out to be arrested? What was in Judas’ mind?”

Was it love of money? Was it jealousy of the faith of the other disciples? Was it fear that the inevitable outcome of Jesus’ ministry would show him up to be the thief that he was? Was it a bitter, revengeful spirit which arose when Jesus revealed that Judas’ worldly hopes were not part of God’s kingdom? Or was it a genuine, enthusiastic, but misguided, move to try to force Jesus’s hand—to try to get Jesus to declare himself to be the kind of Messiah that Judas wanted him to be?

Of course, the answer is—we don’t know. But what we do know is that after betraying Jesus with a kiss, he was full of remorse (Matthew 27:1-5). Indeed, he regretted his actions so much that he went back to the chief priests and elders, and openly admitted his mistake. He returned the reward he’d been given. And then, because he couldn’t cope with the consequences of his deed, he went out and committed suicide.

c). Comment
Now nearly all of the stuff you usually hear about Judas concentrates on the negative. However the fact is that Judas did choose to be a follower of Jesus. And in response, Jesus picked Judas to be one of the 12. Judas was one of Jesus’s closest companions as they journeyed around. When Jesus called the 12 aside to teach them, Judas would have been there. When Jesus sent the 12 out on a mission on their own, Judas would have gone too. And, he was considered worthy enough to be entrusted with the finances in the first place.

And even though something went wrong (and it probably went wrong over a period of time), in the end Judas found the strength to face up to his co-conspirators, and was able to admit to his mistakes—even though he couldn’t cope with the consequences.

In other words there are a lot of positives about Judas, as well as the negatives that you usually hear. Consequently, and this might seem like a strange thing to say, there is something that I admire about Judas. Because we can all try to walk the narrow road of faith, and yet, we all make mistakes. But how easy do we find it to admit them? And not just to ourselves, but to those who were involved in our mistake as well?

Judas’ mistake was perhaps the most important mistake in history. And yet in a sense his facing up to the chief priests and elders, may be the most important retraction too. Of course it didn’t change history, Jesus still died, and I don’t like Judas’s final solution of suicide. However in the circumstances I can fully understand his action, and there are some important lessons we can learn from him.

And at the very least, we should consider, firstly, that no matter how hard we try to stay on track, it is very easy to jump the rails. It’s easy to get diverted from the true path, as we travel the journey of faith. As a consequence we need to be constantly on our guard. However, secondly, and because of that, it’s important that when we do become aware that we’ve done wrong, that we have the courage to face up to our faults and failings.

Judas admitted his mistake, and we need to be prepared to admit our mistakes too.

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DEVOTION 2. CAIAPHAS
Mark 14:53-65

a). His Profile
The Sanhedrin, that Jesus was taken to for questioning, was the supreme Jewish court of law. Composed of 71 members, it was made up of Joseph, whose surname was Caiaphas—the ruling high priest, who presided over its deliberations. It included the chief priests and elders, who constituted the old ruling class. Indeed, the elders, in particular, were the most influential of the lay families in Jerusalem, being primarily wealthy land owners. And, in addition, it included representatives of the scribes—primarily lawyers drawn from the middle classes who tended to be Pharisaic in their convictions. In other words, it was a court of law where the common people were not represented at all. And it was biased towards maintaining its own authority and power.

Of course that didn’t mean they didn’t have any internal disputes—people fighting over positions of power—but as a body they were very much into maintaining their position in society. And, Caiaphas, in particular, was master of it. Because his ability as a diplomat and an administrator, as well as his ruthlessness for survival, is suggested by the length of his tenure in office. Indeed he was high priest for 19 years, in an era when the average term was only 4 years. And he did so, in part, by maintaining the strict official line regarding their religious beliefs.

b). His Part in the Story
So, when Jesus was arrested, where was he taken? To the residence of Caiaphas. And it was there that members of the Sanhedrin assembled—in one of the upper rooms—so that the trial could take place.

Of course, witnesses were brought forward and heard. But when it came to the crunch, who was it that encouraged Jesus to say something in his defence? Who was it that asked Jesus to admit that he was the Messiah? Who condemned Jesus, before even asking the rest of the Sanhedrin to vote on the matter? And who did nothing to stop the inevitable response from the rest of the Sanhedrin, of condemnation and physical abuse? The answer is: Caiaphas. And with that sort of power, no wonder he survived 19 years at the top.

c). Comment
Now unfortunately, we know nothing about the early history of Caiaphas. We don’t know how he became a priest—whether he had genuine faith, or whether like some he climbed up the ranks, as a way to obtain a position of power. But what we do know is that by the time he got to the top he was very powerful.

And I guess that in that, in a strange sort of way, we can thank Caiaphas for the warning. Because sometimes we might seek positions of authority, sometimes we might have authority thrust upon us. But, the warning is, that whichever way it happens we need to be careful that we don’t let that power get the better of us.

In order to maintain his power Caiaphas abused his position, and it ended with the death of the Saviour. What we have to be careful is that we don’t end up using our power, and sacrificing our faith, by doing exactly the same thing.

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DEVOTION 3. PETER
Mark 14:66-72

a). His Profile
Now Peter came from Bethsaida (Jn 1:44), but lived in Capernaum in Galilee (Mk 1:21ff). Both towns were by the lakeside where he could work as a fisherman.

Also known as Simeon (Hebrew) and Simon (Greek), Peter maintained the piety and outlook of his people. It is likely that he was affected by John the Baptist, because his brother Andrew was a disciple of John. However Peter was one of Jesus’s first disciples. He always stands first in the list of disciples, and was noted for being one of the inner circle of three. Often the spokesman for the twelve.

But Peter’s greatest claim to fame is perhaps his impulsive nature. Peter’s protestations of loyalty are the loudest. Before the transfiguration, Peter declared that Jesus was the Christ. (Mark 8:29b); at the Last Supper Peter stated that even if the others fell away, he would not. On the other hand, his rejection of the Lord is also the most explicit too (Mk 14:66ff).

b). His Part in the Story
Indeed, in the crucifixion story, we find Peter who had followed Jesus after his arrest, in the courtyard of Caiaphas, the high priest. However, when faced with a servant girl, when faced with those who had gathered around her, and then when faced with a crowd that was beginning to gather, three times Peter denied that he knew Jesus.

c). Comment
Now it seems to me that apart from Judas, Peter, because of this one event, gets a lot of bad press. And that’s because he was there in the courtyard of the high priest, and was prepared to say anything to save his own neck. Peter knew that if he admitted to being a disciple that there would have been four crosses at Calvary not three—that he would have been nailed up there on the fourth. And yet leaving his three denials aside, can you think of any greater courage than what Peter displayed, by following Jesus into the courtyard in the first place?

Think about it . . . In the garden of Gethsemane, every follower ran for their lives. Only Peter followed the arresting party, albeit at a distance. And he followed them into the very premises where Jesus was being tried.

Now Peter didn’t end up going through with helping Jesus. Indeed he denied Jesus those three times. But the very fact that Peter placed his life in jeopardy by even going into the courtyard raises the issue of the lengths he was prepared to go for his beliefs. And Peter’s stand raises the issue of our stand, and the lengths we are prepared to go regarding matters of faith.

Peter followed at a distance, even into some very hostile territory. But that was his limit. The question is, then, how far are we prepared to go, to follow Jesus?

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DEVOTION 4. PILATE
Mark 15:1-15

a). His Profile
Pontius Pilate was a Roman of an upper middle-class order. In 26AD he was appointed procurator by the emperor Tiberius, giving him total control of the province. He had full powers of life and death; he could overthrow capital sentences passed by the Sanhedrin—which had to be submitted to him for ratification; he was in charge of the appointing all of the high priests; and he controlled the Temple and its funds. What’s more he was in charge of the army of the occupation, which included up to 5,000 infantry stationed at Caesarea, with a detachment on duty at Jerusalem. All of which should have added up to Pilate being a very powerful and influential man.

However by the time of the crucifixion of Jesus, Pilate had made many mistakes—ones which had very much weakened his position and authority.

For example, when Pilate first took up his appointment as procurator he antagonised the Jews by setting up Roman standards, bearing images of the emperor, in the holy city. The result was determined resistance by the Jewish leaders. And despite Pilate threatening them with death if they continued their protests, it was Pilate who had to back down after 6 days and remove the images.

On another occasion, Pilate took money from the Temple treasury, to build an aqueduct to convey water to the city from a spring 40km away. A worthwhile project in itself. But the source of the money resulted in tens of thousands of Jews demonstrating against the project, to which, Pilate sent in his troops in disguise, and large numbers of the protestors were slain (Luke 13:1-2). So apart from official protests, this put him offside with Herod.

And, when a number of Samaritans had assembled to hear someone they believed to be a prophet, Pilate ordered their slaughter. An action that resulted in a protest to the governor of Syria, and Pilate being ordered to explain himself before the emperor himself.

By the time of the crucifixion, then, Pilate was a weak man, and ready to serve expediency rather than principle. The Jews were not like other conquered peoples, they protested at injustices. So Pilate lived in constant fear of imperial displeasure, particularly should the emperor hear of any further unrest in Judea.

b). His Part in the Story
So, when Jesus was passed to him to ratify the decision of the Sanhedrin, as was required, Pilate was faced with a dilemma. If he displeased the Jewish authorities, he could find another complaint going to the emperor. This would have meant him losing his job at the very least. On the other hand, if he did something to please the locals, then the emperor would hear nothing, and his position would remain firm. In addition to that, however, not only was this an opportunity to keep the locals happy, but it was an opportunity to appease Herod as well (Luke 23:6-12). And as a consequence, whilst not recorded in Mark’s gospel—but recorded in Luke’s— Pilate sent Jesus to Herod. An act which resulted in Pilate and Herod’s relationship changing drastically, to becoming the best of friends.

c). Comment
Of course whilst the result of sending Jesus to Pilate was a foregone conclusion. It does demonstrate the problems that being a weak leader can bring. Pilate, having interviewed Jesus, could see that Jesus had done nothing wrong. So when the crowd clamoured for Jesus’ blood, he asked them what crime Jesus had committed. (Mark 15:14). And yet, because of the position he found himself in, he still had Jesus flogged and handed over to be crucified.

And that raises a question regarding leadership in the Christian church. Because we need to stand firm on the fundamentals of the gospel. Because if we don’t—if we buckle in to the pressures of others—then we really are weak, and we don’t stand for much at all.

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DEVOTION 5. ROMAN SOLDIERS
Mark 15:16-20

a). Their Profile
Now the Roman soldiers were auxiliary troops, recruited from among the non-Jewish inhabitants of Palestine. Normally assigned to look after prisoners in imperial custody, these were assigned to the military governor. And being a Jewish festive season—the Feast of Passover—they would have accompanied the military governor to Jerusalem to assist in the maintenance of public order. Because, as the occupying forces had discovered, with the massing of so many Jews for such an important religious event, things usually got very tense.

b). Their Part in the Story
When the soldiers were called, then, to take Jesus from Pilate to the Praetorian—the army headquarters—the soldiers were provided with an opportunity for a welcome diversion from the tensions in Jerusalem. And so the soldiers took that opportunity, in expectation of having a few moments of entertainment at their prisoner’s expense.

Consequently we see the kind of grotesque vaudeville: the emphasis on the royal pretensions of Jesus; Jesus being bruised and bleeding; and the vulgar mentality of the soldiers.

Of course, normally those condemned to be crucified were led naked to the place of execution and were scourged on the way. But this time it was different—Jesus had already been scourged—so things happened a little differently.

c). Comment
Of course we don’t know if those soldiers at any time really thought about what they were doing, or whether they simply got carried away with their bit of welcome relief.

As a consequence the example of the soldiers does raise the issue of how we deal with the tensions that we face in life. After all, things do go wrong, and there can be a tendency to lash out too. And to lash out in such a way, that we don’t always think through what we’re actually doing.

The Roman soldiers, therefore, stand as a reminder, that life does not always run smoothly. And when things get rough, and a little bit tense, there is a need to be careful that we respond in an appropriate way, in a way consistent with our faith.

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DEVOTION 6. SIMON OF CYRENE
Mark 15:21-32

a). His Profile
We don’t know a lot about Simon of Cyrene. But what we do know is that Cyrene was an important city in Libya in North Africa, and that it had a large Jewish population. It is not unreasonable, then, to think that Simon, being in Jerusalem at the time of the Passover, was probably a Jew, who had come to Jerusalem for the Passover festival.

b). His Part in the Story
Now, it was normal for men condemned to death to carry the cross beam of the cross weighing between 14 and 18 kilos to the place of crucifixion. And that’s the way it all started for Jesus. However, Jesus, so weakened by his flogging, just couldn’t carry his cross all the way. So Simon was not asked, or even volunteered to carry his cross, but he was pressed into service—forced to carry it, on Jesus’ behalf.

c). Comment
Now one of the things we know about Simon was that Mark expected his readers to know who Simon was—because he specifically mentioned him by name. Simon wasn’t an unknown to the early church. Indeed, it is inferred that members of the church would have known his two sons too—Alexander and Rufus—and very likely because they later became members of the church.

And that has made me wonder . . . Because we know Simon was press ganged into carrying Jesus’s cross. But if he’d been a follower at the time of the crucifixion, given the opportunity, might he not have volunteered anyway?

You see, it seems to me that when there is a task to be done, when asked, people can be reluctant to say, “Yes.” People can be reluctant to volunteer. And yet, when it comes to the ministry of Jesus, if we don’t play our part, and play it willingly, then what we are actually doing is leaving everything up to Jesus.

And whilst there is no forcing people to do things in the Christian church. If we fail to help like Simon may have helped—if he’d been given the opportunity to volunteer—then we are effectively leaving the church stuck on the crucifixion road with nowhere to go, except by the things that God’s does by his own direct intervention.

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DEVOTION 7. MARY MAGDALENE,
MARY THE MOTHER OF JOSES & SALOME
Mark 15:33-41

a). Their Profile
Mary Magdalene
Mary Magdalene was a woman cured of possession of evil spirits (Luke 8:2). Indeed, Jesus cast seven spirits out of her, and in response she accompanied Jesus and his disciples during their evangelistic ministry.

Mary the mother of Joses
Mary the mother of James the younger and of Joses (Mark 15:40), was probably a member of Jesus’ family (on Joseph’s side). Mary was probably Joseph’s brother’s wife, which would have made James and Joses Jesus’s cousins.

Salome
Similarly Salome was probably a family member too (but this time from Mary’s side). Indeed, she was probably Mary’s sister. And, if the sons of Zebedee – James and John – were her children, then that would mean that they were cousins of Jesus too

b). Their Part in the Story
However, leaving the details of relationships and family trees aside, Mary, Mary and Salome were just some of the women who had journeyed with Jesus to Jerusalem. And whilst they are not recorded to have taken any part in the events immediately preceding the crucifixion, it was normal for family and friends of the victim to be present at their execution. And, indeed, they watched the proceedings of the crucifixion itself, from a distance.

c). Comment
Now despite their possible absence in the hours before the crucifixion, and despite their distance from the cross—although it may have been that women were just not supposed to stand too close—Mark was still able to comment about the three, that they had followed Jesus throughout Galilee, and ministered to his needs (Mark 15:41).

And whilst they may have floundered over the preceding hours, that does raise the issue about our following, and our caring. Because, no matter what limitations or restrictions there may have been, the fact is that these women did care, and their acts of service, even at the foot of the cross, were seen as marks of true devotion.

The question is, though, can we say the same thing? That we really are followers, and that we really care too?

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DEVOTION 8. JOSEPH OF ARIMATHEA
Mark 15:42-47

a). His Profile
The final character for today is Joseph of Arimathea. A rich man, a member of the Sanhedrin, and the only person in the Sanhedrin who had not agreed to Jesus condemnation (Luke 23:51). Having said that, however, despite protesting Jesus’ innocence, he still did everything he could to hide the fact that he was a disciple (John 19:38). And he did that because he feared repercussions if he was too open.

b). His Part in the Story
And yet, all that changed after Jesus died. Joseph contacted Pilate, and arranged to collect Jesus’s body for burial. But not just for burial in any tomb, but in his own. And the measure of his wealth, and his new found devotion, was that he provided not only the fine linen for Jesus’ burial, but a completely unused tomb as well (Mt 27:57-60).

c). Comment
Now there was something about the crucifixion that changed Joseph’s faith. Something that made him realise that he had to stand up and be counted. And undoubtedly this would have risked his whole social position, and would have had serious implications regarding his place on the Sanhedrin, as well.

However, something must have clicked inside Joseph to make him understand that there is no such thing as a secret disciple. He must have realised that people are either followers of Jesus, or they’re not—there was no room for any shade of grey. Joseph realised that he needed to stand up and be counted. The question is, do we?

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CONCLUSION

The story of the crucifixion of Jesus is, in one sense, a very tragic tale. It’s not only the story of the death of the Messiah (with all that that means). But it it’s also the story of self-seeking authorities doing everything they could to maintain their power (and hence) the status quo; the failure of Jesus’ friends to stand up for their beloved Messiah; and the failure of ordinary men and women to stand up for decency and order and what they know is right.

Having said that however, if Jesus had not died, then we would not have a saviour who paid the penalty for our sins. And we would not have the opportunity for a restored relationship with God, and the gift of eternal life.

As a consequence, there are many lessons we can learn from this story—from the characters that took part. Not least of which is: Judas, and how easy it is to get off track, and the need to face up to our faults and failings; Caiaphas, and the responsibilities that positions of authority in the church brings, and the dangers of any abuse of power; Peter and the importance of the need to not only follow Jesus, but to make a stand in all matters relating to the faith; Pilate, and the need for strong leadership, and the dangers that buckling in to pressure brings; The Roman Soldiers, and the want of distractions, with the need to think carefully through our responses; Simon of Cyrene, and the need to volunteer and to accept responsibilities in the faith; Mary, Mary and Salome, and the need to follow, and to care, despite the odds; and Joseph of Arimathea, and the need to stand up and be counted, no matter what social or other implications there may be.

There are many lessons that can be learned from the behaviour of the characters surrounding Jesus, particularly at his most pressing hour of need.

Posted: 5th March 2016
© 2016, Brian A Curtis
www.21stcenturybible.com.au

“Go into all the world. Proclaim the Good News to all creation. Those who believe and are baptised will be saved, but those who do not believe will be condemned.”

These are words of Jesus which may be familiar. And yet despite their familiarity, there are three things of which we should take particular note.

The first is that the Christian faith is active and not passive. “Go into all the world . . .”

Jesus didn’t tell his disciples to stay at home, in comfort, where it would be safe. He didn’t say that it was alright to keep the pews warm but otherwise not to get involved. No! Jesus said that as individuals, and as a church, we need to be active. We need to make sure that our faith goes beyond ourselves, into our homes, our towns, and even beyond our own country.

And if that sounds like a big task, then it is. And ever believer should consider carefully how they—as individuals and as members of God’s church—can carry that out.

The second thing to note is that our calling is specific not general. “Proclaim the Good News to all Creation ….”

Now again, Jesus didn’t say to go into the world and do whatever you like. He didn’t say go out and care for others but don’t mention my name. No! Jesus said to go out, and when we meet people, we are to tell them about God, about Jesus, about what Jesus did, and what it all means.

And if that sounds scary—particularly from the point of view of exposing ourselves, making ourselves vulnerable to others—then it is. Nevertheless every Christian (without exception) has a role to play in the spreading of the gospel, and we need to be willing to respond to the opportunities that God gives us.

And the third thing to note is that what Jesus asks has purpose. “Those who believe and are baptised will be saved, but those who do not believe will be condemned.”

Now Jesus didn’t say if you tell nice stories about me, and people remember them at particular times of the year, everything will be OK. He didn’t say if people remember me as being meek and mild that will be enough. No! What he said was that the task he was giving us is essential, because other people’s spiritual wellbeing depends on it.

Yes, people are free to choose—they can choose life, or they can choose death. That is their prerogative. But the reason he wants us to be involved, is because he wants every single person to have the opportunity to say “yes” to a relationship with him.

And that means that we need, at all times, to portray God and the gospel. And we need to portray it not just with our words, but with our thinking, in the things that we do, and in the way we conduct ourselves.

And if we do that to the best of our ability, only then will we have honoured God and used the opportunities that he has given us. Because Jesus’s command was not for a specific event, nor was it only for a limited time. It was forever—for as long as this world continues. And that means it demands a lifestyle change—a change which should be reflected in our attitudes and behaviour every day.

Posted: 10th December 2020
© 2020, Brian A Curtis
www.brianacurtis.com.au