Day #318

Sermon - Audio
Matt 28, Mark 16 - Reading
Matt 28, Mark 16 - Audio

Daily Insights - Please Comment

Daily Reading: Matt 28 & Mark 16

Matthew 28

From NT Wright's Matthew Commentary: The crucial thing is that Jesus' resurrection is not about proving some point, or offering people a new spiritual experience. It is about God's purpose that must now be fulfilled. They must see Jesus, but the seeing will be a commissioning to a new work, a new life, a new way in which everything he told them before will start to come true.

We cannot today meet Jesus in the way the women did that morning. It is a vital part of Chritsian belief and experience that we can and should meet Jesus in the spirit, and get to know him as we worship and learn from him.

Take away the resurrection, and you leave Matthew without a gospel. The cross is the climax, but it only makes sense if the crucified one is raised from the dead.

This is not an account of how Jesus rose from the dead but of how his resurrection was discovered. The miraculous removal of the stone was not in order to let Jesus out but to let the women in to see the empty tomb. Each of the gospels presents a different story of how the fact was discovered, but none of them describes the event itself.

The women should not have been surprised, since this was just as he said, and the angel went on to remind them (7) of a more specific promise of Jesus, to meet the disciples again in Galilee (26:32). The women’s reaction, afraid yet filled with joy, is surely a very natural response. The angel himself was terrifying (4), and the absence of the body unnerving. But, however little they yet understood it, here was hope in place of despair and the promise of seeing Jesus again.

His disciples would have to wait until Galilee to meet Jesus, but not so the women. Only Matthew mentions their meeting with the risen Jesus in vs 9–10 (though their clasping his feet, and the message to my brothers remind us of Mary Magdalene in Jn. 20:17). In a society in which women were second-class citizens, their prominence in the accounts of Jesus’ resurrection is striking. Jesus repeated what the angel had said, but with the lovely addition of the phrase my brothers: after the disciples’ failure in 26:56, this would have conveyed a vital message of reassurance.

28:11–15 Report of the guard. While our sights are now set on Galilee and the triumph of the risen Lord, we have here one last glimpse of the city, Jerusalem, with its authorities in disarray, arranging a desperate cover-up. We are thus prepared for the final scene, where the contrast between Galilee and Jerusalem which has run through the whole gospel reaches its climax.

It would take a large sum of money to persuade the soldiers to spread the cover-up story, as sleeping on guard duty was a capital offence. But Pilate’s reputation was well known; if the story reached his ears, he could be satisfied with a further bribe. Justin mentions that such stories were still being circulated in the second century to discredit the fact of the empty tomb.

28:16–20 Jesus alive and sovereign.

On the basis of that authority, Jesus now sent his disciples out to spread his rule over all nations by making more disciples . The nature of that discipleship is spelled out in two further participles, baptising and teaching. The disciples were to call not for a superficial response but for total commitment to the new community (symbolized in baptism), and to a life governed by everything I have commanded you. In this mission, they may be assured of the continued presence of the one who had earlier spoken of being ‘where two or three come together in my name’ (18:20). The words with you powerfully echo the name Emmanuel. ‘God with us’ (1:23); that is who Jesus really is.

vs 18 Note the contrast with Matthew 4:8–9; all Satan could offer was the earth!

vs 19 In the name of denotes the one to whom allegiance is pledged in baptism. The trinitarian ‘formula’ is striking; nothing like it occurs elsewhere in the NT.

Mark 16

16:1–8 The resurrection of the King. These eight verses show that Jesus’ last cry from the cross, ‘Finished!’ (which Mark records without giving the words) meant ‘Mission accomplished!’

Sabbath ended at nightfall on Saturday. The shops would have been open then, so the women could have bought the spices needed for burial. To embalm the body of Jesus they had to wait until it was daylight on Sunday morning (known ever since to Christians as ‘the Lord’s day’). These preparations are the strongest proof that even Jesus’ closest disciples were not expecting the resurrection and so would not have made the story up. Why did they buy spices or come to embalm him, if they believed that he was going to rise? Why worry about moving the stone from the door? (3). If Jesus had not risen, this stone would have been a real problem. The women knew well which tomb Jesus had been laid in (15:47); there was no chance of any mistake. They must have known how heavy the stone was and that three women would have been unable to move it. (Preparations for burial were usually done by women).

When they arrived they found that the stone had already been rolled away, the tomb was empty and a young man dressed in white was sitting inside. He told them the joyful news that Jesus had risen and sent them to tell his disciples. Although Mark does not say that the young man was an angel, shining white clothes are usually associated with heavenly beings

We might have expected Mark to tell that the women triumphantly brought the news back to the disciples, but instead he just says that they ran away (like the men had done before). This was because they were full of both awe and joy (the niv’s trembling and bewildered does not quite convey the full meaning here), and so they said nothing to anyone. We know from the other gospels that it took a personal meeting with the risen Christ to change a private emotion to a living faith that would witness (Jn. 20:18). Perhaps Peter himself was able to confess to this in person to Mark’s church (7).

16:9–20 The supplement. Mark’s account of the resurrection breaks off rather suddenly at v 8. For the possible reason for this sudden ending (if it was not indeed an accident), see the Introduction. Vs 9–19 may be a later attempt to write a fuller ending to the gospel. They are not found in the best manuscripts, which is why the niv prints them separately. They are an honest attempt to ‘complete’ the story of Jesus.

It is likely that Mark meant his gospel to end in this way. It may that he wanted to leave the question of the resurrection on the reader and prompt a response. Evidence for the resurrection would be given by word of mouth by the living witnesses.

The apostles were first and foremost witnesses of the resurrection (Acts 10:41). The other gospels were probably written after the deaths of the apostles and so had to contain a full account in writing of the resurrection appearances. This probably also explains why Mark does not have as full an account of the teaching of Jesus as the other gospels do. He expected it to be given by word of mouth, as it still is in many parts of the world today.

Vs 9–18, largely taken from John’s gospel, explain how Mary Magdalene was the first to see the risen Jesus. Vs 12–13 are a reference to the appearance of Jesus to the two disciples at Emmaus (Lk. 24:13–32), and v 14 has parallels in the other gospels, though the exact occasion is not clear.

Vs 15–18 are the equivalent of the ‘great commission’ of Mt. 28:18 which Mark had expressed in brief in 13:10. Baptism was to be the sign of commitment to Christ; unbelief was to be itself a condemnation. Most of the signs mentioned here are to be found either in the gospels or Acts (except that of drinking poison unharmed although it is mentioned in early tradition). It is important to realize that even this early church writer does not suggest that these signs happen always and for everybody. We must not presume upon them and put God to the test, like one Christian sect that handles poisonous snakes. They are signs of the kingdom of God. We should accept them gratefully if they occur, but our minds should be set on God’s kingdom, not on its signs.

Vs 19–20 may be a further addition. They are a brief triumphal account of the ascension of Jesus and the apostolic mission of evangelism, and the way in which the preached word of the Lord was vindicated by the results produced.

-D. A. Carson, New Bible Commentary : 21st Century Edition-

Day #316

Sermon - Audio
Matt 27, Mark 15 - Reading
Matt 27, Mark 15 - Audio

Daily Insights - Please Comment

Matt 27 and Mark 15

27.1: Elders are part of the noble class along with the priests. They are heads of influential families and community leaders.

27.1: The reasons Jesus is put to death include:

1. A fear that the ruling elite will lose their place. If they lose their place they will also lose the financial benefits that come with their place.

2. Pure Envy

3. A fear that Jesus will start a revolution and bring down the wrath of Rome. The result would be a loss of political power for the Sadducees and Elders.

*The only reason that is not in the mix is a theological one. They use blasphemy as an excuse to kill Jesus, but it’s not the real reason.

27.3,19: Again, the testimony that Jesus is innocent.

The entire crucifixion of Jesus has close ties with Psalm 22.

27.25: These words sadly have been used as an excuse to persecute the Jewish people. Since Jesus is Jewish, his first followers Jewish, and because he had many supporters among the Jewish people it is totally wrong to say that these words uttered by a mob make all Jews complicit in the crucifixion of Jesus. The only complicity that all Jews have in the crucifixion of Jesus is the same complicity that all people have in his crucifixion—our sin.

27.27-31: The pain that Jesus experiences is not only on the cross.

27.34: According to Jewish law a person who is condemned to die is to be given something to numb the pain. This comes on the basis of Prov. 31.6 that says, “Give strong drink to him who is perishing, wine to those bitter of soul.”

27.38: Robbers: This word most likely means people who are part of a rebellion. They may be connected with Barabbas. Robbers are not usually crucified.

27.40: Jesus in staying on the cross destroys the temple (his body) and opens the way for its being rebuilt by the resurrection.

27.46 is a quote from Psalm 22. In quoting one verse Jesus is calling those who are listening to think of the whole Psalm. A Psalm that ends with triumph, not despair and death. Jesus is effect is saying—keep watching, something is going to happen that will change everything.

27.51: Curtain tears—a picture of the grief of God that tells us it takes God’s deep grief to open the way for us to enter his presence.

27.54: Another testimony to the honor and innocence of Jesus.

27.55: Women are always part of the group that follows Jesus.

Mark 15

1-5 - This is the official trial of Jesus before the Sanhedrin (assembly of religious judges all over Israel), also described in Luke 22:66-71. There are many thoughts on why this trial was held "first thing in the morning." Some believe that it was held at this time to make sure there would not be any issues concerning the decision from Jesus' followers. The Jews needed to ask the Romans for permission to get rid of Jesus...We see how much Israel relied upon Rome. When Jesus is delivered to Pilate, the Jewish leaders were probably excited. Other historical writings tell us that Pilate was not a "nice guy."

Why "King of the Jews?" is the charge. Doesn't this seem like an odd charge against Jesus? See, they Jewish people knew that Rome could care less if Jesus claimed to be a "god." Rome may have looked the other way with that, but Jesus claiming to be a King over a group of people that Rome had governance...would be a political issue to Rome. Jesus never teaches to riot against a government, but is accused of doing so. In fact, Jesus says to pay your taxes :)

Jesus stays quiet when questioned...very strange for a man headed for death. Jesus probably could have been spared had he repented for these actions, even if he hadn't done them...but Jesus came to live and die.

6-15 - Most people think that Pilate saw right through the Sanhedrin's plan, so he offered a choice probably thinking that there was no way the people would choose Barabbas...but they did. The Jewish people in Jerusalem listened to their leaders. This is one of the weirdest scenes that takes place in all of history. A horrible Roman governor trying to save the life or a man who works miracles for the Jews, against the Jewish people's wishes...strange.

“As the Roman soldiers repeatedly struck the victim’s back with full force, the iron balls would cause deep contusions, and the leather thongs and sheep bones would cut into the skin and subcutaneous tissues. Then, as the flogging continued, the lacerations would tear into the underlying skeletal muscles and produce quivering ribbons of bleeding flesh. Pain and blood loss generally set the stage for circulatory shock. The extent of blood loss may well have determined how long the victim would survive the cross.” (Edwards)

16-20 - A king of that day would often wear a purple robe and a gilded wreath of leaves. The rag of purple and crown of thorns was a mockery of this common practice.

"Hail, King of the Jews" was a complete mockery of Jesus as many would greet the Roman emperor with "Hail Caesar!"

“See that scarlet robe; it is a contemptuous imitation of the imperial purple that a king wears . . . See, above all, that crown upon his head. It has rubies in it, but the rubies are composed of his own blood, forced from his blessed temples by the cruel thorns. See, they pay him homage; but the homage is their own filthy spittle which runs down his cheeks. They bow the knee before him, but it is only in mockery. They salute him with the cry, ‘Hail, King of the Jews!’ but it is done in scorn. Was there ever grief like his?” (Spurgeon)

Jesus was used as an example for Rome, much like every other crucification was. This is why they were extra horrifying...we have no idea how brutal this process was.

21-23 - A cross probably weighed 250-300 pounds, the crossbar around 100. Jesus would have had to carry the 100 pound crossbar. However, his body was in no condition to do so.

Simon/Father of Rufus: Apparently Rufus was known in the early church and was himself a Christian. If this Rufus is the same one mentioned in Romans 16:13, we can surmise that Simon came to know what it really meant to take up one’s cross and follow Jesus. We may know that his sons became leaders among the early Christians.

Golgotha - "Place of the Skull" - Where criminals were believed to have been crucified.

"did not take it" - “Was it out of any love to suffering that he thus refused the wine-cup? Ah, no; Christ had no love of suffering. He had a love of souls, but like us he turned away from suffering, he never loved it . . . Why, then, did he suffer? For two reasons: because this suffering to the utmost was necessary to the completion of the atonement, which saves to the utmost; and because this suffering to the utmost was necessary to perfect his character as ‘a merciful High Priest’ who has to compassionate souls that have gone to the utmost of miseries themselves; that he might know how to succor them that are tempted.” -Spurgeon-

24-26 - Divide my garments - This was in fulfillment of the prophecy in Psalm 22: They divide My garments among them, and for My clothing they cast lots (Psalm 22:18)

Crucifixion - a slow way of death/murder with the most amount of pain...Rome was great at it.

27-32 - The mockery continues, but Jesus will have the final words.

33-37 - In the writing of Phlegon (a Roman historian)...he makes mention of an extraordinary solar eclipse as well as of an earthquake about the time of the crucifixion.” (Geldenhuys) This is especially remarkable because during a full moon - which Passover was always held at - a natural eclipse of the sun is impossible. This was an extraordinary miracle.

Many people wonder if this is Jesus blaming His Father or something, but it actually is Jesus identifying with suffering and stating that He has fulfilled Psalm 22. He is victorious.

2 Corinthians 5:21 - forsaken - "God made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him."

Jesus says, “Eloi, Eloi, lama sabachthani?” Not only did they get wrong what they heard (Jesus said, “Eloi” not “Elijah”), but they also only heard one word of what He said.

John 19:30 tells us what He said when He cried with a loud voice: it is finished, which is one word in the ancient Greek language, the word tetelestai. This ancient wordtetelestai means, “Paid in Full.” This is the cry of a winner, because Jesus paid in full the debt of sin we owed, and had finished the eternal purpose of the cross.

38-41 - As the wall of separation between God and man is removed, the veil is torn from top to bottom.

42-47 - Bodies of victims were usually left on the cross to rot or be eaten. However, the people would not allow this to happen to Jesus. In fact, Joseph risked getting in trouble from Rome by even making this request.

Because of the coming Sabbath, they were unable to properly prepare the body of Jesus for burial. So, in hurried preparations, Jesus’ body is placed in a borrowed tomb.

Day #313

Sermon - Audio
Matt 26, Mark 14 - Reading
Matt 26, Mark 14 - Audio

Daily Insights - Please Comment

Matthew 26 and Mark 14

14:8 – Jesus was eluding to the anointing of dead bodies with spices and perfume, a practice that was widely observed at that time and in that climate. He was not referring to embalming, which was a pagan custom used to ensure better conditions in the afterlife. He attributed the anointing as an announcement of his forthcoming death.

14:10 – Judas would receive 30 silver coins for his betrayal of Jesus – not even half the value of the perfume.

26:15 – In the OT, this was the penalty paid by the owner of an ox that gored a slave to death.

14:13 – “a man carrying a jar of water” – women usually carried the water jars.

26:26-27 – Jesus’ body will be the once-and-for-all fulfillment of the ceremonies surrounding the Passover lamb as he will become the sacrificial atonement for the sins of the people. Most likely the third of four cups at the Passover – the cup of blessing, or the cup of redemption – corresponding to God’s third promise in Ex. 6:6: “I will redeem you with and outstretched arm and with great acts of judgment.”

26:28 – “covenant” – The reason for using this term lies in the OT concept of covenant, whereby God formerly declared the nature, terms and sanctions (blessings for obedience and curses for disobedience) of his relationship with Israel. OT covenants ratified by a symbolic death. The new covenant was ratified by the real death of Jesus.

14:27 – “it is written” – Jesus’ prediction of the falling away of the twelve came from his knowledge of Zechariah 13:7.

26:36 – Gethsemane means “oil press”.

26:36-46 and 14:32-42 – Matthew focuses more on Jesus’ agony and distress at facing the cross and Mark focuses more on the disciples’ temptation to succumb to sleep instead of spending time in prayer.

14:36 – “Abba” – a colloquial and intimate Aramaic word for father, which here expressed Jesus’ intimate relationship with God the Father.

26:52 – True disciples of Jesus do not seek to advance or impose God’s will on others through violent means.

14:53 – Jesus is brought before Caiaphas, the high priest, and the Sanhedrin which consisted of prominent Sadducees and Pharisees.

26:63 – “tell us if you are the Christ” – Caiaphas wants Jesus to admit to this charge so that he can be accused of insurrection against Rome and tried before Pilate for treason.

26:69-70 – Peter demonstrates courage by his presence in that hostile environment, but it fails him when his own personal safety is threatened.

14:70 – The Jews of Judea held the Galilean Jews in contempt as their cultural and religious inferiors. Peter’s manor and accent gave him away, especially in the courtyard of a Sadducean aristocrat.

Day #310

Sermon - Audio
Mark 13 - Reading
Mark 13 - Audio

Daily Insights - Please Comment

Mark 13

Jesus warned of terrible tragedies which will be part of human experience while He is away. As the end nears there will be “days of distress unequaled from the beginning when God created the world, until now” (v. 19). That day will close with “the Son of man coming in clouds with great power and glory” (v. 26).

Jesus concluded His predictions about the future with the statement, “This generation will certainly not pass away until all these things have happened” (v. 30). Since that generation is long dead, what could Jesus have meant?

The term translated “generation” here can mean those currently living. But it also can mean a family or national line. The family line of those faithful to following Christ has surely not passed away.

Jesus warned His disciples against misinterpreting contemporary events such as wars and natural disasters as indications that the end is at hand -- They were not to be alarmed or get diverted from their work whenever they would hear of wars and rumors of wars far away.

v. 13 - The metaphor of birth pains describes the increase in frequency and duration of these events.

v. 22 - The tribulation is accompanied by false christs and false prophets who lead astray by performing signs and wonders . Unlike Scripture, signs and wonders are not clear indicators of God's presence and will. Jesus' remark that even the elect could be led astray emphasizes the stunning character of the false prophets' miracles. But God will protect his own, so that they will not believe in a false messiah or prophet.

v. 24-26 - After that tribulation clearly sets the further statements of Jesus apart from the preceding verses. sun . . . moon . . . stars. Jesus now describes cosmic events in anticipation of the coming of the enthroned Son of Man.

Human history is heading toward the birth of the new Messianic Age.

Jesus gives His followers this warning: “Be on guard! Be alert!” No one knows when the Lord will come, so each of us must be alert and about his assigned task. We must be alert that the very things which crept into the religion of Israel and sapped it of its vitality do not slip into the practice of our faith! How good it is to know that, until Jesus does return, we can worship Him together, in Spirit and in truth.

Day #308

Sermon - Audio
Matt 22 & Mark 12 - Reading
Matt 22 & Mark 12 - Audio

Daily Insights - Please Comment

Matt 22

22.2-4: The first invitation was issued by John the Baptist to God’s great feast—but the leaders did not accept it (but many of the common people did—Matt. 3.1-12). The second invitation is extended by Jesus. But again, there is a negative response.

22.8-9: Who deserves to come? Those who hang out on street corners. Who hangs out on street corners? (Matthew 21.31-32)

22.11: no wedding clothes. See Revelation 19 “For the wedding of the Lamb has come, and his bride has made herself ready. ⁸Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteous acts of the saints.)” The man was not righteous, the idea here being that not just anyone gets in, not even those who have been invited from the streets, these too must bear the marks of righteousness—Hebrews 12, without holiness no one will see God. These are the people who say “Lord, Lord,” but don’t do what Jesus has commanded.

22.15-22: A moment of comedy. No one was supposed to have a Roman coin in the temple because it had an image on it. For someone to have a coin showed they were not very pious. Jesus sticks it to this group even before he gives his insight. One commentary says, “In getting them to show him a denarius, however, Jesus exposed them as hypocrites, since no patriotic Jew should have been carrying this coin, with its ‘idolatrous’ portrait of the emperor and its inscription giving him the title ‘Son of God’.

22.23-33: Jesus’ words must have hurt. To say that these people did not know the scriptures (even though they had them memorized) was a real slam. Also, to say that they did not understand them put Jesus outside the camp of the Sadducees and their way of interpreting scriptures and into the camp (at least to a certain extent) of the Pharisees

Mark 12

12.1 ff: This is a direct attack on the Sadducees. They are not caring for God’s vineyard (the people of Israel) and particularly they are not caring for his temple and those who come there. The book of Isaiah gives us a picture of Israel as the vineyard. Let me sing for my beloved my love song concerning his vineyard: My beloved had a vineyard on a very fertile hill. 2 He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes. Isaiah 5.1-2

12.2-3: The tenants keep the harvest for themselves rather than giving the harvest to the landowner. Not only so, but they beat his representative. These verses and those following speak of the way the prophets of God were treated until the coming of Christ.

12.7: “The inheritance” is a technical term in the day of Jesus. It means the tranquil and stable possession of the holy land crowned with all divine blessings, an experience which pious Israelites were to expect under the Messiah. Oddly, those in power believe they can grab this way of life by destroying the one who was bringing it. They believed that they could be their own Messiah.

12.9: Those who listened to this parable would have wondered why the landowner hadn’t done more earlier. The reality is that the parable is a parable of God’s patience with those who rebel against him.

12.10 – Jesus is the Cornerstone

12.13: The Pharisees and Herodians hated each other. The Pharisees sought to separate themselves from Rome, the Herodians accepted and supported the rule of Rome and the Herods.

12.15: Jesus asks for a denarius. No truly pious person would bring a denarius into the temple because it bore the image of Caesar with this inscription, “Tiberius Caesar Augustus, son of the divine Augustus”. There is idolatry on a coin, not something that should be in the temple. But somehow his questioners have this coin in the temple.

12.17: The denarius is about the size of a dime. Jesus tells them to give to Caesar the things that are Caesar’s i.e. give Caesar this little coin, the rest belongs to God. The rest is the entire creation. It is a master stroke that puts Caesar in his place. Jesus basically says, really everything is God’s. But if anyone tried to accuse him of rebellion he could point to his words. Notice, that his comments do not surface at his trial before Pilate.

12.26-27: Jesus quotes from Exodus 3.6. This is very important because the Sadducees only accepted the Torah (the first five books of the Bible). In citing Exodus Jesus cuts through their objections to resurrection.

12.28-34: We get the first sincere question in this time at the temple. This was an important question of the day. Jesus answers it putting both God and people before temple worship. This theme is further emphasized by the scribe who, while standing in the temple where sacrifices are made, points that loving God and loving neighbor is better than sacrifices.

12.30: Jesus speaks of loving God with our mind. To love God this ways means that we love him fully with our intelligence and our understanding. For us not to love God fully with our minds, to engage the faith on this level, is every bit as much a failure as not loving God with our actions and our resources. The life of the mind, as understood in Roman and Greek culture, is an important part of faithfulness.

12.35-36: Part of loving God with your mind was to come to an understanding of difficulties in Scripture (notice that the scribe instead of mimicking Jesus’ words exactly speaks of loving God with “all your understanding” esv). The IVP Background Commentary says, “When Jewish teachers challenged their hearers to resolve apparent discrepancies in Scripture, they assumed that both texts were true (in this case, Jesus knows that he is both David’s son and David’s Lord) and were asking how to harmonize them. Jesus’ opponents apparently have no answer, because Jewish interpreters did not apply Psalm 110:1 to the Messiah.”

Day #307

Sermon - Audio
Mark 11, John 12 - Reading
Mark 11, John 12 - Audio

Daily Insights - Please Comment

Mark 11

11.7-9: The spreading of cloaks and the waving of branches symbolized paying homage to a king.

11.9: “Hosanna” means “O save”. The time of Passover reminded all of God’s rescue from Egypt. It was also a reminder of Old Testament promises that David’s throne would be restored. The hopes of the people of Israel for all of this are tied up on this day of the triumphal entry.

11.13: “It was not yet the season for figs.” These words mean that it was not yet the season for the time when the tree would bear large amount of figs for harvesting. Fig trees at this time would have early figs on them. If they did not have any figs it was a sign that tree would not bear figs at all that year i.e. it would be unfruitful. The fig tree becomes a symbol for the temple leadership that is not only unfruitful, but actually keeps others from bearing fruit.

11.17: Jesus teaches during the cleansing of the temple. He doesn’t just clear the place, he tells them why he is doing it.

11.17: “den of robbers” comes for Jeremiah 7. Robber’s dens are the places they kept their ill-gotten gain. Jesus is comparing the temple to a place robbers use to store their treasures that were obtained illegally. In doing so, he is saying that the temple leaders are crooks who are stealing. This was the truth. Certain leading families who sold things had weights and measures that were balanced in their favor. They were robbing the worshippers.

11.22-25: These verses raise a large number of questions for many. If God gives his children whatever they ask for in prayer, then why don’t we always get what we ask for? Some thoughts:

*God gives us whatever we ask for except for those things the Bible says he will not give us. If something is not in tune with the will of God, he will not give it to us. Two examples of this: Jesus still goes to the cross after asking to have “this cup” taken away and Paul does not get rid of his thorn in the flesh.

*God gives us in this context the gift of forgiveness. Giving this forgiveness is a mountain moving thing.

*Since the context of this passage is about the unfruitfulness of the temple authorities, perhaps the main prayer Jesus is talking about is a prayer for us to be fruitful for God. God will honor this prayer.

11.29-30: Jesus does the rabbinic thing and answers a question with a question. It is a masterful question since it puts the temple leaders in a no win situation.

John 12

12.1-2: This is a scene worth savoring. Lazarus, who was dead a short time before, now sits with the man who raised him from the dead. The people at the table are certainly some of those who had Jesus perform the miracle. The family wants to show its appreciation for what Jesus has done so they have a dinner in his honor. One can’t help but wonder what the conversation was among the guests, what it was like for Lazarus to be at the table with Jesus. The dinner must have had an air of wonder and awe.

12.5: Oddly, Judas’ objection to this act of extravagance might be something many people in our day would assume should come from the lips of Jesus. How can such an extravagance be OK in the middle of great poverty?

12.7-8: In a brilliant move Jesus commends Mary’s extravagance and reminds his disciples of their continuing need to care for the poor. These words may also connect with Deuteronomy 15 where we are told, 4 But there will be no poor among you; for the Lord will bless you in the land that the Lord your God is giving you for an inheritance to possess— 5 if only you will strictly obey the voice of the Lord your God, being careful to do all this commandment that I command you today. The idea is that there are poor and will always be poor because God’s people do not live in such a way that brings blessings on the land that keeps people from poverty. Such failure reminds the people why they need Jesus to die (the perfume prepares him for his burial). When we see poverty it is a reminder of our own failings to live up to the kind of covenant standards that God calls us to.

12.15: “Jesus is depicted as the humble shepherd-king of Zech. 9:9, who comes to the Holy City to take his rightful place. An early messianic prophecy speaks of a ruler from Judah who, riding on a donkey, will command the obedience of nations (Gen. 49:10–11). Fear not may be taken from Isa. 40:9, where the reference is to the one who brings good tidings to Zion (cf. Isa. 44:2).” ESV Study Bible

12:18-19 – Both Pharisees and Followers are excitable for different reasons.

12.24: Jesus’ words first of all refer to himself. He is the one who die so that he can bear much fruit. But quickly it becomes apparent that Jesus’ words about himself are words that shape the lives of all who follow him.

12.25-26: The person who hates his life is defined by Jesus as the person who follows and serves him. To follow Jesus means to let someone else take the lead in determining the route you are going. To hate yourself, then, is to allow Jesus to take the lead. It also means to stop holding to your own beliefs and instead hold to the teachings and instructions of Jesus. To serve Jesus means to give humble service to him.

12.31: Jesus declares that his death will bring about the defeat of Satan. We read in Colossians 2.13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 He disarmed the rulers and authorities 1 and put them to open shame, by triumphing over them in him.

12.44-50: Jesus insists that to receive him is to receive the one who sent him. To reject him means a person will be judged by his Father. Jesus also holds out that he has been faithful to his commission in both word and deed.

Day #304

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Matt 19, Mark 10 - Reading
Matt 19, Mark 10 - Audio

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Daily Reading Matthew 19 & Mark 10

Notes today fromNew Bible Commentary : 21st Century Edition (D. A. Carson)

Matthew 19

vs 1–12 Teaching on marriage and divorce: Jewish law a man had the right to divorce his wife (but not the wife her husband) by a simple declaration; there was no trial and no appeal. This was assumed to be the intention of Dt. 24:1–4, but the ‘something indecent’ which that passage gave as the grounds for divorce left room for debate. Some teachers restricted this to adultery or other gross sexual misbehaviour, but in common practice, supported by some rabbis, it was virtually a matter of the husband’s whim, for any and every reason.

Rather than enter this debate, Jesus again (as in 5:32) declared that divorce, for whatever reason, was incompatible with God’s purpose for marriage. In so doing, he set the original intention of the Creator, expressed in Gn. 1:27; 2:24, above the provision of Dt. 24, which was given only because your hearts were hard. The divorce regulations were a concession to deal with the result of sin, not an expression of the way God intended things to be. Divorce might be necessary, but it could never be good. The principle that the two become one flesh can be fulfilled only by unbroken marriage.

This uncompromising position is, however, modified by Matthew, here and in 5:32, by the clause except for marital unfaithfulness. Neither Mark nor Luke includes this much debated clause, and it is sometimes thought to be an attempt by Matthew to soften a total prohibition of divorce which soon proved unworkable in real life. It is more likely, however, that Matthew is simply spelling out what any Jewish reader would have taken for granted, that marital unfaithfulness (which would include not only adultery but also premarital promiscuity) automatically annulled a marriage by creating another ‘one-flesh’ union. In the OT the penalty for adultery was death, but by NT times a formal annulment of the marriage was the accepted response. This was not a voluntary ‘divorce’ but the necessary recognition that the marriage was already finished.

Jesus’ demand for marital faithfulness without an ‘escape route’ dismayed the disciples. Who could live up to such a demand? Not everyone, Jesus agreed. Some do not have the ‘gift’ of marriage and are called to celibacy, or by their own choice in the light of the role to which they are called in the kingdom of heaven.

19:13–15 Little children. The disciples had not yet absorbed his revolutionary scale of values, in which the ‘little ones’ were the greatest. To say that the kingdom of heaven belongs to such as these was not to declare the automatic salvation of all children, but rather (as in 18:1–5) to set up their lowly status as a model for discipleship.

19:16–26 A rich young man Here was another shock for the disciples’ scale of values. The man was rich, moral and eager for eternal life, the ideal recruit to the disciple band. To see him sent away by Jesus astonished them. If such a man could not be saved, who could be (25)?

The man’s question assumed that eternal life could be achieved by doing some good thing (a conspicuous act of charity?). By emphasizing the goodness of God (17) Jesus questioned the man’s idea of goodness; it is found in relation to God, not by ‘good deeds’ of our own devising. To keep God’s commandments is to reflect his goodness, and this the young man had tried to do. But he was himself still conscious that something was missing, and he was looking for some additional thing to do. Jesus’ response in v 21 was indeed something to do, but something so radical that it would undermine his whole way of life and leave everything at God’s disposal.

Yet Jesus did not require all his followers to be destitute. His demands varied for different individuals and situations. But we should beware of using this truth as a convenient escape route. ‘That Jesus did not command all his followers to sell all their possessions gives comfort only to the kind of people to whom he would issue that command’ (R. H. Gundry).

Vs 23–26 make matters worse. The humorous picture of a camel trying to get through the eye of a needle means, as the disciples rightly discerned, that it is not simply hard but impossible for a rich person to be saved. The answer lies in recognizing that the humanly impossible is possible for God. Salvation is not earned, either by wealth or by poverty; the kingdom of God overturns all human valuations and possibilities.

19:27–30 The rewards of discipleship These verses spell out the ‘treasure in heaven’ which Jesus promised in v 21 to those whose discipleship involves them in economic loss. They will share his kingly glory and authority, when he fulfils the vision of Dn. 7:13–14 (28). They will also be compensated a hundred times both in this life (as they share the family and material resources of the disciple community) and in eternal life (29). Yet even so, they should beware of assuming that their ‘sacrifice’ has earned them a place of special honour (30); the kingdom of heaven is full of surprises, as the following parable shows.

Mark 10

10:35–45 A selfish request (see Mt. 20:20–28). If it had not been recorded we could have hardly believed that, after all this, James and John could have come with their ambitious and selfish request. We know only too well, however, what we are like ourselves, and so we can understand. If they had realized the true cost of high place in the kingdom of God, they would not have dared to ask, in spite of their brave words. Cup and baptism (or ‘flood’) are OT pictures of judgment and suffering. Jesus warned them that suffering would indeed come, but it would not necessarily lead to high place in the kingdom of God, for all must endure it. High place was for God alone to give.

The ten other disciples showed up just as badly as James and John when they were angry with them because of their request. No doubt they had wanted these places for themselves. So Jesus patiently explained to them once more the totally different pattern of God’s kingdom, where true greatness is humble service. He himself is the great example of this. He came to be the suffering servant of God prophesied in Is. 53 and to give his life as a ransom for many (45). The use of the word ‘many’ does not mean that Jesus died only for some people, not for all; it stresses rather the great number of those ransomed by his death. This is one of the very few places in Mark where the way in which Jesus’ death saves us is explained. Mark is far more interested in the plain fact that it does save us rather than the way in which it does. Ransom is one of the many pictures by which salvation is explained in the NT. It means the buying-back of people from slavery or prison or death by paying a price. We are all too familiar with it today from the demands of kidnappers and hi-jackers. In this case the price was to be the death of Jesus.

10:46–52 The healing of Bartimaeus This last recorded healing took place on the very road to suffering and death at Jerusalem. It is a picture of one in need with persistent faith being healed and, as a result, following Jesus. No doubt this was the story of many who followed Jesus, even during the terrible last week. Mark’s eyewitness remembered the man’s name, and Mark, as usual, translates it. Like many in the Third World, the man was simply known by his father’s name, but he may have been well known to the early church later.