Tag: #community

Jesus goes out of his way to specifically find you (Mark 4:35-5:20)

Sometimes to me, the concept of “Jesus loves you” can feel a bit impersonal. It’s not an impersonal concept of course, but there can be something in us that stops us from thinking it applies individually and personally to ourselves. We might understand it intellectually – I understand that Jesus loves us as a group, enough to die for us even. But I find it harder to apply the concept to myself personally. Jesus loves me? With all my issues and sins and general losing-at-lifeness?

If this is you too, I feel you. I know it because the Bible tells me. But I find it hard to believe it because I know me.

But what today’s Bible passage shows us, is not someone telling us that Jesus loves us. It’s Jesus showing us he loves us – and specifically seeks people out, even in all their worst kind of mess.

In Mark 4:35, after teaching the crowds on the kingdom of God, Jesus says “Let’s go over to the other side.” That is, he wants them to cross the Sea of Galilee and go to the Decapolis, a series of 10 towns in what was a Gentile area. When a violent storm erupts, the disciples are terrified and Jesus sleeps soundly. They wake him and he calms the storm with a word.

Once he was rebuked the storm, Jesus turns and rebukes the disciples. “Why are you so afraid? Do you still have no faith?

I find this very challenging. Because I fear a lot. I fear for a million things over my kids. I fear not having enough money to pay all the bills. I fear making mistakes at work.

What Jesus says is that the disciples fear is evidence of a lack of faith. If they understood who he was, they would not fear. The disciples do not yet fully understand who Jesus is, and Mark uses this to great effect as a literary device to bring the reader along the same journey. The way the disciples pose the question “who is this? Even the wind and the waves obey him!” places the reader in their shoes so they too are asking the same question.

Of course only God rules the waves. In Psalm 89:9 it says “You rule over the surging sea; when its waves mount up, you still them.” It’s similar to the the Pharisees having asked “who has the authority to forgive sins but God alone?” when Jesus interacted with the paralysed man. So the reader is starting to get it, even if the disciples are a still a bit slow.

For me though, I need to re-remember who Jesus is – because I do know, and yet I still fear. Fear is very natural, and it’s not as though we’re not supposed to fear. But for us, fear should be a prompt to take things to God. Mental note to self: when I feel the fear, don’t start furiously plotting and planning and organising. Take it to God.

When they get to the other side, they are at a cemetery and a man possessed by demons comes to meet them. This figure is one of the most tragic in the whole Bible. He had been bound hand and foot with chains, but in his demented state had torn them off. Can you imagine? So tormented that he had actually torn iron shackles from himself. He must have been covered in cuts and scratches and blood and dirt. He was so anguished that at night he would cry out and self-harm, cutting himself with stones.

He sounds terrifying and tragic. If I saw him on the street – a drunken crazed man covered in cuts, I would avoid him and get away as quickly as possible. Everything about this man should have made any Jew run a mile – he is demented, he’s a gentile, he lives among the dead and he is covered in blood. Jews are not supposed to associate with Gentiles. Blood and death make Jews ritually unclean. And yet Jesus has specifically gone to find this man. How do we know this? Because they broke away from teaching the crowd to come here, and when Jesus has healed the man, they get back in the boat and go back (5:21). Which means Jesus had done what he went there to do. Which means that Jesus specifically went there to find and heal this man, and then leave again.

This isn’t me being told Jesus seeks out individuals. This shows me.

This shows me he has and will come specifically to find me where I am. It shows me that in all my mess, in all the things in my life that I see as unclean, impure, messy, shameful and embarrassing Jesus will walk through them to save me. To save me.

I need to remember that Jesus is that personal. I need to remember that he is that powerful. I am his and he is mine and when I fear, I am lacking in faith in who he is. When I fear (which I will) I need to remember who he is and the power he has. He has the power to calm the wind and the waves. He has the power to calm me and my fearful heart.

I need to practice this so the trigger to turn to God (instead of relying on my own ability to overcome the fear with planning and organising things) becomes instinctive. This is a part of the process of growing as a disciple of Jesus. It is part of re-visiting who Jesus is and what he came to do through Bible studies like this. I must always keep reminding myself that God is far bigger than I imagine him and far more personal.

Huge and transcendent, and yet close and personal.

Everywhere for eternity and yet close by my side.

Loudly present in our world, and yet quiet and still in my heart.

This is who Jesus is. This is our God. And this is who came to find us, personally and individually. This is the God who specifically sought you out.

This blog is a stand alone piece but it is also part of a weekly online bible study. If you have missed any or would like to reference back to the beginning, the links are below:

  1. Week 1: “Who do you say I am”. Introduction to the gospel
  2. Week 2: The Beginning. Mark 1:1-20
  3. Week 3: The Who, the what and the why. Mark 1:21-45
  4. Week 4: Jesus didn’t come for the super-religious. He came for you. Mark 2:1-17
  5. Week 5: There is nothing you can do to start – or stop – God’s plan. Mark 2:18-28
  6. Week 6: Jesus wasn’t the man they wanted him to be. Mark 3:1-12
  7. Week 7: Jesus made us a new family – does church really feel like that? Mark 3:13-35
  8. Week 8: Is fruitfulness something we do or something we are to be? (Mark 4:1-20)
  9. Week 9: What will the kingdom of God be like? (Mark 4:21-34)

Is fruitfulness something we do, or something we are to be? (Mark 4:1-20)

We humans love secrets. Secrets form the basis of most click-bait on the internet. We love whats new and novel, we love to be in the know. But only to a certain point it seems. If it’s a secret that means we know what others don’t, we can’t wait to hear it. If it’s a secret that means we have activities and obligations, suddenly everybody is backing away and not making eye contact.

I know I get nervous when I sense I’m getting myself into something that’s going to require my time and effort. Life is full. Like, it’s FULL. I work full time, I’m a single mum, I’m studying part time, oh, and I’m a blogger. Anything else? Nope. Nope. Nope.

I don’t think I’m alone in this and I certainly don’t have a monopoly on having a full life. We have learned to fill the gaps in our lives with stuff. Work, overtime, kids, pets, sports, housework, caring for older family members, second jobs….the list of things we can fill our time with is endless. So when we sense an obligation coming, our hearts sink. Even in our church life we can get “full up” – Bible study, pastoral care, making a meal for that friend who’s having a hard week, checking in on people, church events, prayer triplets….. There can be so much church “stuff” that this can feel overwhelmingly like a chore too.

Jesus himself said that we should be fruitful. This statement in enmeshed with the “secret of the kingdom of God”. Ohh a secret! Oh. Fruitfulness. <heart sinks>

But are these chores and time fillers what Jesus meant by fruitfulness? Is it something we’re supposed to do?

Let’s start with the secret of the kingdom of God. What is the secret? Strangely, the secret is the Parable of the Sower. You may know this parable:

A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants were scorched, and they withered because they had no root. Other seed fell among thorns, which grew up and choked the plants, so that they did not bear grain. Still other seed fell on good soil. It came up, grew and produced a crop, some multiplying thirty, some sixty, some a hundred times.” (Mark 4:3-8)

It’s one of those parables we hear heaps and so tend to skip over. It can also be taken out of context. So lets get back to basics and see what it’s really saying. The “seed” is the word of the gospel. The “soil” Jesus described are four different receptions to the gospel:

  1. For some, when they hear the gospel, it doesn’t even get planted. The seed falls by the wayside and doesn’t take root at all. So we have some who hear the gospel and reject it.
  2. For others, the gospel initially finds reception. But it seems when things get tough and the seed is put under pressure, the roots are not deep enough to withstand the heat.
  3. For others, the seed falls on soil that is choked with weeds and thorns. This means the gospel never has a chance to really go down deep. The seed is planted it seems, but never bears fruit.
  4. Finally, some seed is thrown on good soil. The result is fruitfulness disproportionate to the number of seed.

There are several pointers and questions in here. First, the seed is thrown out in abundance. It is not carefully planted one by one. It is cast out liberally across all ,and any soil types. Does that mean the “soil type” is up to us? Do we have to be the right soil type to hear God’s word? I don’t think this is the point of the parable but it is worth a quick excursus to explore this point.

It is not incumbent on us have the right kind of heart. God prepares the way, and just because he foreknows who will be receptive, doesn’t mean he doesn’t cast out the seed for everyone.

However, when the word is cast out, we rely on godly teachers to help us make sense of it. This is why ministers are held to so much of a higher standard (see James 3:1). We need our ministers to help us appreciate the gospel so it can go deeper into our hearts. So we can read it, understand it, meditate on it, prayer about it, apply to our lives and be discerning and wise about it. Without this help, our roots are shallow and we are at spiritual risk.

In addition, there are two things at play here: Faith and Fruitfulness. Faith is where the seed takes root (Soils 3 and 4) but fruitfulness is where the good soil provides an environment for faith to bloom and replicate the seed (Soil 4). What the parable implies is that it is this good soil that is our goal. Truly good faith will produce fruitfulness.

Does this mean we have “stuff to do”? Yes and no. If we have received the gospel and the roots have gone down deep, fruitfulness will come from a response of the heart. Like a knee-jerk reflex. When the patella is tapped, the knee flinches. It’s a direct connection and is a reflex – not a conscious decision. What we aim for in our discipleship is this kind of reflex. We see a need, and our hearts are so gospel aligned, that our response is unconscious and immediate.

So yes, it is stuff we do. We care, we pastor, we speak, we pray and we throw out our own seeds.

But also no. It is not stuff we do, it is something that we are. By being gospel aligned, our hearts change. Our hearts determine what words we speak and how we behave. It’s what makes us look different. So our fruitfulness also comes from just who we are.

But this is the secret to the kingdom of God (Mark 4:11) and it has been given to us. so what are we to do with this?

First, we cannot know for sure what kind of soil we are (or were when we heard the gospel). We can pray that we are good soil. We can pray for God’s help in the Spirit to be good soil. But one marker of our soil is our fruitfulness.

How can we tell if we are fruitful? By our lives and by our deeds. Does your life look different to the world? For example, do you notice that you swear less than the non-Christian people around you? Is what you read, listen to and look at different to the rest of the world? Are you boundaries different? Do you pray? Do you self-reflect? Do you repent? If the answer to any or all of these is Yes, you are guarding your heart and the difference will show in your attitudes and behaviors. It will show in the choices you make and in how you conduct your life.

And it will show in your deeds. Do you give have a spirit of generosity? Do you give to your church and to missions? Do you give to charities and support causes? Do you give of your time and of yourself to support people around you? Do you open your home to fellowship with people? Do you share words of the gospel as you can, among those you meet? Deeds are an integral part of the faith – not as a means of salvation (which we already have) but as evidence of our faith. James talks about this, explaining that our deeds will be a product of a changed heart (cf. James 2:14-26).

What gets in the way of doing this? Jesus himself tells us what faithful but unfruitful soil looks like:

Still others, like seed sown among thorns, hear the word; but the worries of this life, the deceitfulness of wealth and the desires for other things come in and choke the word, making it unfruitful.” (Mark 4:18-19)

We don’t know if this is the soil we were when we heard the gospel. But we can work now to ensure we are avoiding and reducing the worries of this life and chasing wealth and other things that we tend to idolise. This means we must remain self-reflective and we must remain vigilant of our hearts. This doesn’t mean being Puritanical. For example, we don’t have to hate money and fun. We just need to be wise and intentional in how we approach them. It’s not bad or ungodly to want or to make money. Idolising it and letting it rule our lives is.

Similarly, in looking at what soil we were/are, we can’t know or assume what “soil” other people are as we share our lives and the gospel with them. Remember, the sower threw out his seeds liberally on all soil types. He didn’t select the right soil and focus on that. We must not make that mistake. We must throw out the seeds of the gospel liberally, making no assumptions as to its reception. Part of our fruitfulness is obedience. In obedience, we throw out our seeds – whether that be direct expressions of the gospel, or servant evangelism, or living by Christian example – even blogging.

That’s the extent of our job. We don’t judge the reception. We just throw out the seeds. Let’s face it. If our soil type was judged before we received, none of us might be here.

This blog is a stand alone piece but it is also part of a weekly online bible study. If you have missed any or would like to reference back to the beginning, the links are below:

  1. Week 1: “Who do you say I am”. Introduction to the gospel
  2. Week 2: The Beginning. Mark 1:1-20
  3. Week 3: The Who, the what and the why. Mark 1:21-45
  4. Week 4: Jesus didn’t come for the super-religious. He came for you. Mark 2:1-17
  5. Week 5: There is nothing you can do to start – or stop – God’s plan. Mark 2:18-28
  6. Week 6: Jesus wasn’t the man they wanted him to be. Mark 3:1-12
  7. Week 7: Jesus made us a new family – does church really feel like that? Mark 3:13-35

Jesus made us a new family – Does church really feel like that? (Mark 3:13-35)

Churches can be like an old fashioned village. Small, parochial, cliquey. Alternately, they can work like a well-oiled machine. Or, there can be different political “factions” that oppose each other over everything from church finances to how the biscuits should be put out at morning tea. They can be hubs of support and love and care. And they can be enclaves of grumbling and toxicity.

What we forget among the brokenness, and even among the awesomeness, is that our church is supposed to be our family. We say it, of course, but do we really know what it means? What did it mean in the early church – for those who knew Jesus? And what did Jesus mean it to be?

In the early church they were suspected and accused of immorality and incest because their doctrine was love and they called each other “brother” and “sister”. A second century document outlines a mock debate that discusses the principle charges. In response to “we also hear that you meet in secret, even before sunrise, and the gross immorality that we hear goes on in those places is repulsive — especially the incest.

The second party says: “If you came to one of our meetings you would find that the lovemaking and intimacy you are so quick to imagine is of a totally different nature. We meet before sunrise because we are working people. We have jobs to go to. We do not always meet in secret, but we have no temples or synagogues, so we use somebody’s home which has enough room. We call one another brother and sister and pledge to love one another because that is what our Lord commanded us to do. And we greet one another and bless one another with a holy kiss, not out of lust but out of genuine love and concern for one another. Come and you will see that we demand the highest standards of morality among all who join us.

Source: https://www.christianity.com/church/church-history/timeline/1-300/why-early-christians-were-despised-11629610.html

The concept of “family” for the Israelites centred on the household – that is, the immediate family, extended family and slaves and servants. All these made up the household. Outwards from this centre was the clan, which could refer to a group of households tied by kinship. Outwards from this orbit was the tribe, which included multiple clans within one of the 12 tribes of Israel. Each circle was bonded by close ties of kinship, patronage and obligation. We see this working throughout The Old Testament – Boaz was a kinsman redeemer to Ruth, under Jewish rules of kinship and obligation for example.

What we see in Mark 3:13-35 is a series of scenes:

  • 3:13-19 Jesus calls the 12
  • 3:20-21 Jesus’ family Part 1
    • 3:22-30 Conflict with the Pharisees
  • 3:31-35 Jesus’ family Part 2

The order of events is important here. In the calling of the 12, Jesus draws his “family” to him – and they are chosen. And, they include the one who will betray him. Jesus knows this when he calls him. I find that staggering. As God, Jesus knew this. As a man, I really feel for him. Imagine picking the people who you would work with forever, and included is the person who you knew for a fact would stab you in the back. How would you go interacting with them, working with them, loving them, knowing that they would do that to you?

Anyway, it’s significant that Jesus calls 12 – an embryonic new Israel, representative of a new covenant.

Next comes what is known as a “Markan sandwich” – its a literary device where Mark starts a story, then puts in another one, and then finishes the first story afterwards. So a meat in between two bits of bread if you will. Its a literary device but it has a purpose in bringing to light something the author wants us to see, so lets dig deeper.

In the first scene, we see “Then Jesus entered a house, and again a crowd gathered, so that he and his disciples were not even able to eat.  When his family heard about this, they went to take charge of him, for they said, “He is out of his mind.”

Just as his own family say that Jesus is out of his mind, we switch to a scene in which the Pharisees – the leaders of Jesus’ Jewish “family” – say that he is possessed by Beelzebub. But what is it about this conflict with the Pharisees that provides the key to interpreting the “Markan sandwich” literary device?

The Pharisees say he is nuts because he is driving out demons in the name of Beelzebub. Note that they don’t disagree that Jesus is driving out demons – he seems to be doing this pretty successfully. They are arguing about in who’s name Jesus is doing it. That is remarkable. The miracles are real. They just argue about the authority behind them.

Jesus, by way of explanation, gives two responses. The first is “How can Satan drive out Satan?” and the second is “no one can enter a strong man’s house without first tying him up. Then he can plunder the strong man’s house.” The former says basically, how can you have a civil war with both parties on the same side? They would just be killing each other for no reason and with no winner. So what the Pharisees are saying makes no sense. They are saying the spirits are from the devil and Jesus’s authority comes from the devil. Nope. No sense.

In the latter response, Jesus gives more. He is saying that something or someone has already gone ahead of him and tied up the strong man. Then the house can be robbed. So he’s saying that the devil has already been tied up and then Jesus can complete the work of casting him out. The devil has already been defeated! But what Jesus says next is truly astonishing.

“Truly I tell you, people can be forgiven all their sins and every slander they utter, but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin.”

What does blasphemy against the Spirit mean? Many conflate this with “taking the Lord’s name in vain” which minimises this statement to a slip of the tongue. In the context of what Jesus is saying here though, blaspheming against the Spirit is a rejection or a refusal to acknowledge the existence and work of the Spirit in people’s hearts and minds. The devil is defeated by the work of our triune God, the Father, Son and Holy Spirit. To deny the Spirit, is to deny the Father – which is the eternal sin.

From here we go back to Jesus’ immediate family. Jesus’ mother and brothers had arrived. In Mark 6:3 his brothers are identified as James, Joseph, Judas and Simon. James, it should be noted, was not one of the disciples, but later became the leader of the church in Jerusalem and was martyred in the early 60s AD. At this point however, James and Mary and the rest of the family, were definitely not acolytes.

Both Jesus’ immediate family, and religious family, say he is out of his mind. This whole scene started with Jesus choosing the new representatives of the new covenant. And ends with his assertion that all those who do the will of God are his family. Again, this “family” includes Judas – his betrayer – and I’ll bet it includes all manner of other great people, boring people, annoying people, nice people and awesome people. They are not a group of shiny holy Christians surrounded by doves and soft lighting. They are the family of God, joined together in Jesus. This is the point of the Markan sandwich – showing the ties that bond the family of God outweigh the earthly ties of our other circles. This is a new society, a new covenant, a new age.

If we look around our churches, do they feel like family? Bearing in mind, that our church family is similarly not meant to be a perfect soft-lighting tableau either, but a rag-tag mixed bag of the good and the bad and the faintly annoying. BUT they ARE our family. We are bonded to them by Jesus – a source stronger and more profound than any other. And we will be with them in heaven.

This can be difficult, especially for those whose churches and ministers have disappointed them. I have no answer for that, and, in love, I pray everyone finds their home in a church that will love you exactly how you are and where you’re at.

But hurts meted out to us by the church or those who lead it, cannot drown out the scriptures. And Jesus says clearly that those who do the will if God are his family. However, in this Jesus is not abolishing his earthly family. He is however, establishing his church family along lines that would have been shocking at the time. The assembled “family” was not drawn along kinship or household lines, it was open to Jew and Gentile, any race and gender, and even cut across hierarchical lines. This is a new family whose primary allegiance was to God and whose citizenship was in heaven.

This includes us.

All who do God’s will are in Jesus’ family. That includes you. And what is God’s will? Go to Matthew 22:36-40 and Micah 6:8 which Jesus paraphrases in Mathew 23:23. Look at them. Meditate on them. Pray about them. They are not how you get into Jesus’ family – you’re already in it. These are the bedrock of our discipleship. These are the foundations of our familial obligations.

Look afresh at your church. They are you’re family. And look to your discipleship. Maybe it needs a kick start. Maybe it’s something to share with your Christian family. But above all, know that you are already in Jesus’ family. When he said “whoever does God’s will is my brother and sister and mother” he was talking about you.

This blog is a stand alone piece but it is also part of a weekly online bible study. If you have missed any or would like to reference back to the beginning, the links are below:

  1. Week 1: “Who do you say I am”. Introduction to the gospel
  2. Week 2: The Beginning. Mark 1:1-20
  3. Week 3: The Who, the what and the why. Mark 1:21-45
  4. Week 4: Jesus didn’t come for the super-religious. He came for you. Mark 2:1-17
  5. Week 5: There is nothing you can do to start – or stop – God’s plan. Mark 2:18-28
  6. Week 6: Jesus wasn’t the man they wanted him to be. Mark 3:1-12

Jesus wasn’t the man they wanted him to be (Mark 3:1-12)

I find it an interesting quirk of human nature that we turn on our celebrities when we find out they’re different to how we thought they’d be. If a hot superstar turns out to be gay, or a stunning model turns out to have cellulite, or a Hollywood couple get divorced and publicly scrap over the kids or if a mega-church pastor turns out to have problems with humility. We turn on them like a lynch-mob as if they had deliberately lied to us.

Of course what this means is that these people are normal. What it also means is that we somehow want them to not be normal. We want them to be something else. Something we don’t see in our ordinary, mediocre lives. We want to believe that perfection is real, that the hunky movie stars don’t smell when they sweat and they always look like they walked out of the gym. We want them to be their movie characters. We want them to be what we imagine them to be.

We want them to be what we want them to be.

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In Mark 3:1-12, we see two sides of this. We see the Pharisees wanting Jesus to be a bad-guy. And we see the people wanting Jesus to be a rock star savior.

Last week we saw Jesus communicate that he is the Messiah and the Lord by communicating he is the Lord of the Sabbath. As the Lord, he is the new wine. The old wine has been superseded, which was dangerous teaching. He was publicly saying that the established order was being renewed in him.

In that instance, it was Jesus’ disciples who had “broken” the sabbath (according to Jewish regulations). That’s why, in Mark 3:2, the Pharisees watch Jesus closely to see if he will heal on the sabbath (and thereby break it). They want him to break it. They want an excuse to accuse him. According to scripture, sabbath breaking was a capital offence (cf. Numbers 15:32-36). It should be noted here that what Numbers describes is not a prescriptive response to sabbath breaking. The man is punished for breaking the sabbath insofar as his attention was deliberately not on God – which was the purpose for the sabbath in the first place. The Jewish leaders had taken this to be prescriptive and so death was the punishment for all sabbath breaking. Again, we see the history of minimising God’s relationship through a misguided attempt to maximise obedience.

But since the Pharisees were trying to trap Jesus into sabbath breaking, why would Jesus make the man with the shriveled hand stand up in front of everyone? why wouldn’t he be a bit quieter about it? Doing it publicly seems to play into the hands of the Pharisees. Perhaps to highlight the point above. Jesus is performing a public sign for the purposes of teaching. The Pharisaical approach would be to do nothing in the face of need so as not to break the sabbath. What Jesus shows is the hypocrisy of their approach. What is lawful on the sabbath? To do good or evil? To save a life or to kill? If Jesus is saying that doing good and saving life is lawful, the corollary is that the Pharisees have made evil lawful.

It’s interesting that Jesus is angry and distressed. Even in the divinity with which he heals the man, we see the ragged humanity of his emotions.

The Pharisees, faced with the hideous truth of what they do, go away and plot in secret, away from light where their deeds could be seen clearly. To accuse Jesus of sabbath breaking at that point, would be to publicly admit that Jesus is right.

And think about that. The Pharisees need Jesus to be the bad guy. If Jesus is right about this, their whole approach to the Sabbath crumbles. And if that crumbles, fractures appear in their whole system of maximising obedience/minimising relationship.

Interesting side note: The Herodians and Pharisees were enemies. The Pharisees wanted the restoration of the kingdom of David. The Herodians were a political party and supporters of the Herodian dynasty: the client kings installed by the Romans. What each party wanted therefore was completely different – and yet in this they were united. They needed to get rid of Jesus. Jesus was a threat to both. If he ushered in the kingdom of God, the Pharisees and Herodians were out of business and out of power.

After this, we see Jesus withdrawing to the lake (that is, the Sea of Galilee) and people come from as far north as Sidon and as far south as Idumea to see him. “Beyond the Jordan” even refers to the area around the Decapolis. What we see here is people coming from great distances, and even from Gentile areas.

First_century_palestine-es.svg

Source: https://commons.wikimedia.org/wiki/File:First_century_palestine-es.svg

What we see here is like a scene at a movie premier that everyone knows the star of the show is going to. The crowds are pressing and they all want something. They want to be healed. They want to be touched. They want to touch Jesus. They all want a piece of him.

What did they want of him? They wanted something he had, but not what he came to do. They wanted him to save them, but not in the way that he had come to do.

I guess I look to some people the same way. Bobby Kennedy is one of my heroes. I wanted Barack Obama to be the next Bobby Kennedy. I wanted him to bring light into a dark and dismal world. I wanted to believe that change was possible. I wanted to feel that there was something better, aspirational, inspirational. I wanted to believe.

The way the people press forward to Jesus feels familiar to me. There is a hunger in the crowd – a need. What Jesus was doing had spread by word of mouth so far and so quickly that people were coming from everywhere to see him. Were they coming because they believed? Or because they wanted to believe? Perhaps both. But what they wanted was only a tiny slice of who he was and what he had come to do. Because while they might have flocked to him as I would have to Bobby Kennedy had I been around in the 1960s, Bobby Kennedy was just Bobby Kennedy. The person they had in front of them was God himself.

But Jesus seems content to let them follow for the moment. When he casts out evil spirits, he commands them not to tell anyone. Why? Surely he would want to bring his followers along with him – we have seen previously how he was carefully controlling how his ministry was communicated. Surely now he can start communicating more clearly as the crowds press towards him?

I don’t think it was that simple. In John 6 we see Jesus starting to be more open about what his message is and what following him truly means and people turn away from him. Jesus knows that this will happen, but his ministry is too new for this to happen just yet. He needs his followers to learn as they follow at this point. In fact Mark as a gospel takes this approach – as we follow the story, we learn for ourselves the truth of who Jesus is.

Humans are horribly flawed. We have enormous expectations and we hold to them rigidly. Changing them requires time and gentleness, and largely we have to decide to change our expectations for ourselves. If others change them for us, we feel attacked and betrayed. For the moment, Jesus needs his followers to gradually learn the truth. As his teaching becomes more explicit, their expectations will already have been shaped and molded. People will still turn their backs when he turns out to not be who they thought (or wanted him to be), but more of them will represent the fertile soil in which seeds can grow.

This is why we still need the gospel of Mark. Today we like to see Jesus as the guy who is all about love and forgiveness. This is true – but before love and forgiveness comes knowledge of our sin. Just look at the sinful woman in Luke 7:36-50. There’s a woman convicted of her sin and comes to Jesus in repentance. After that, there’s justification but there’s also sanctification. There is work to be done in our relationship. This isn’t easy.

Some of us want Jesus to be the love guy whose name we can pray to God in for the things we need. This is normal and valid – because he is the love guy we pray to God in, and we are supposed to bring our requests to God. The problem occurs when he is only that.

Who do we want Jesus to be?

The answer is, Who is Jesus telling us he is. The work and person of Jesus Christ has nothing to do with what we want him to be. He is who we need him to be.

And who do we need him to be? This is what we’ll explore as Mark leads us through the nuance of Jesus as a man, as God, as the Messiah and our Lord.

This blog is a stand alone piece but it is also part of a weekly online bible study. If you have missed any or would like to reference back to the beginning, the links are below:

Week 1: “Who do you say I am”. Introduction to the gospel

Week 2: The Beginning. Mark 1:1-20

Week 3: The Who, the what and the why. Mark 1:21-45

Week 4: Jesus didn’t come for the super-religious. He came for you. Mark 2:1-17

Week 5: There is nothing you can do to start – or stop – God’s plan. Mark 2:18-28

There is nothing you can do to start – or stop – God’s plan (Mark 2:18-28)

When I’ve had super high anxiety in times of deep distress, I developed some tendencies that bordered on OCD. I don’t say this lightly. At one point, I became so panicked about money and how I was going to make ends meet, I developed a “thing” about how I made the boys sandwiches for lunch. When I noticed it, I tried making the sandwiches a different way – make the honey sandwich first and then the vegemite sandwich. And I couldn’t. And I froze. It’s very hard to explain but the mere thought of doing it out of order made me panic and burst into tears.

Of course it had nothing to do with sandwiches or even the boys. It had to do with control and creating order in a situation I felt I didn’t have any control over. Thankfully I have an excellent psychologist who helps me work through these issues. Because if left un-checked, suddenly you have a “system” for dealing with everything you have no control over – and a deep anxiety about then not doing it that way, otherwise the thing you are trying to control won’t happen/will happen.

This could be money, relationships, work, the home and even our faith. We saw last week that the Pharisees had turned legalism into an art form. I’m not saying they were OCD but the effect was much the same. We must meet all these rules and regs or God won’t come – to the point where they fail to see that God has, in fact, come.

In our passage this week, we see this on steroids and the Pharisees see two of their most sacred cows (and yes, I’m aware of the irony) come under threat.

Fasting and the sabbath are two things which the Pharisees believed would actually hasten the coming of the Messiah. To not observe them was not just an insult to God, it would inhibit his coming.

What we see in Jesus’ handling of these issues however, is that the kingdom, which is centred on God, is therefore centred on Jesus himself. This starts to illuminate for us who Jesus is and, that if the kingdom is centred on Jesus, it does not cease to be centred on God – far from it.

So in 2:18 we see that the Pharisees and the disciples of John the Baptist are fasting but Jesus and his disciples are not. This makes me wonder. The Pharisees fasting is obvious. Jesus actually is the Messiah and so he and his disciples don’t need to fast. We are not sure at this point if his disciples understand that, but they follow what he does. But John’s disciples? Surely they knew the Messiah was coming? So why are they still fasting? I wonder if John’s disciples only part-understood. John has come to prepare the way with his baptism of repentance. Given that that’s only part of the story though, his disciples understanding may have been stunted – especially as John has been imprisoned by this point (cf. 1:14) and so wasn’t around to explain it to them. But maybe they were doing it because it was habit – because that is how it had always been done – and not doing it…..well, maybe that was a step too far. There’s no real rhyme or reason. It’s just the way it always has been.

Anyway, enough of my musings. Jesus explains clearly that they have no need to fast because the “bridegroom” (ie the Messiah”) is already there – there is no need to fast anymore. In fact, to do so would be an insult to him, because it denies that the Messiah has come, but also it gives the people a demeanour of mourning when they should be rejoicing.

Now the Old Testament has many references to God as the bridegroom. It denotes a consummation of a covenant between two parties that cannot get any closer. It is a time of trust and relationship and festivities. So in saying he is the bridegroom, Jesus is saying two things – first, he’s saying he is God, and second, he is saying that new age has come.

Look for example at Joel 1:8 where the prophet says “Mourn like a virgin in sackcloth grieving for the betrothed of her youth.” meaning that Israel grieves for God with whom they had a covenant (and which they have broken with their disobedience). Then in Joel 2:12 he says “return to me with all your heart, with fasting and weeping and mourning.” And in 2:19, after the people have rent their hearts (ie repented) God says “I am sending you grain, new wine and olive oil, enough to satisfy you fully.” What is described at the end of Joel is a wedding feast, a celebration with the two parties reunited in a new covenant.

The Pharisees are stuck in Joel 2:12. Jesus knows they are at the wedding feast.

After giving a portent of his impending death, Jesus doubles down to explain more. He describes “new cloth” and “new wine”. In parable-speak, we see Jesus’ relationship to the old establishment. Let’s unpick this, because it’s significant. In Matthew 5:17 Jesus said that he didn’t come to abolish the law and the prophets but to fulfil them. And yet here he says that he is a new wine, not poured into the old wine skins but needing to be poured into new. Can both be right? If he came to fulfil the old, isn’t that him (new wine) being poured into old wine skins (the law)? This is more nuanced. He is the new but he is not new in and of himself. He is not a single final piece of a jigsaw puzzle. He isn’t a final piece that just finishes off the old. He brings a new age, a new era. And the old itself needs to become new with him. The new era brings with it a new framework that is linked to the old, that is a culmination of the old but which supersedes it.

What does this mean? Well, in the next episode, we see that the old is cherished for what God intended, but Jesus gives a new interpretation. I saw this with a hint of a smirk because his interpretation is not new – he’s actually reminding the Pharisees of what the sabbath is supposed to be about, but that in all their legalism, they have forgotten.

In trying to obey God to a tee, the priests had long before tried to set a list of dos and dont’s for the sabbath. This included things like not walking further than 1km from ones own house. And deliberate sabbath breaking was punishable by death – that’s how seriously it was taken. Breaking the sabbath was an obstacle to God’s deliverance of his people.

In a cornfield, Jesus’ disciples pick some ears of corn to eat. This breaks the sabbath. Jesus relays a story of David when the High Priest of the tabernacle gives David and his men consecrated bread from the altar because there is nothing else to eat, on condition they we ritually clean (which they probably weren’t). So Jesus shows that the local Pharisees are stricter than the high priest of the actual tabernacle was on King David. That’s how far their legalism had got.

He reminds them that the sabbath was made for man and not man for the sabbath. If man was created for the sabbath, that would place the sabbath above God – and this is how the Pharisees were treating the sabbath. They had idolised it. The sabbath was created for man by God for them to rest and remember him. That’s the point of the sabbath. By the way, if you’re interested in some history of the sabbath, you can read here one of my previous blogs.

So, where does this leave us? Jesus gradual revelation of himself is beautiful and simple. He is the bridegroom. He is the Messiah. This is not a time for fasting but for rejoicing. But he is also bringing in a new era. The obvious corollary is that the law and the Pharisees are old, fulfilled – superseded. This is dangerous. We can see why the Pharisees would be so determined ultimately to dispose of Jesus.

Jesus’ final words in this passage are “So the Son of Man is Lord even of the Sabbath.” (Mark 2:28). He is the Messiah – and he is God. The sabbath was made for man. So if Jesus is Lord of the Sabbath, he is also Lord of all man. This seemingly innocuous statement has such depth, and such significance that’s its earth shattering.

Don’t forget, they are on the other side of the cross and even though God is standing literally right in front of them, they are still waiting for him to appear. In addition, they are doing everything they possibly can to hasten his coming – fasting, observing every rule, squeezing the most out of every regulation so they can (supposedly) get closer to God.

But nothing they do, or could ever do, could bring God to them. Nothing that they did, or that we can do, can push “go” on God’s plan for salvation. By the same token, nothing we can do can stop it either. Jesus came. The plan has already happened – it happened at the cross. Nothing we do can possibly change the fact that God’s single act of salvation is already done.

We are in Jesus’ new era. We’re already in it. What we do now, is based on love and gratitude. We are obedient. We seek to grow in Christ likeness. We nurture our discipleship. We depend on God for everything, in humility. This is a work in our hearts that affects what we do, because our salvation is already done. The Pharisees wanted what they did to affect their salvation.

But it’s already done. And frankly, thank God. Because if I, in my anxiety, can’t make sandwiches a different way when my finances are out of control, I have got no chance of getting into heaven on my own efforts.

The new era has already come and it is in our hearts and in our relationship with God. That doesn’t mean we do nothing. He did it all, but we still progress in our growth to christlikeness. There is a work happening in us. Our sanctification is ongoing but our salvation is fixed. Once we have accepted Jesus as our Lord and saviour, there is nothing we can do but follow.

Note: This is a stand alone blog that doesn’t depend on any other piece. But it runs as part of an online Bible study in Mark and throughout there are links to previous observations. You can dip in and out or start at the beginning if you like. If not, that’s also fine – you don’t need to have started at the beginning to be able to get into this blog.

If you want to start at the beginning though, it starts in Mark 1 and you can follow along from here.