Our Resurrection

¹⁸ Then Jesus was approached by some Sadducees — religious leaders who say there is no resurrection from the dead. They posed this question: ¹⁹ “Teacher, Moses gave us a law that if a man dies, leaving a wife without children, his brother should marry the widow and have a child who will carry on the brother’s name. ²⁰ Well, suppose there were seven brothers. The oldest one married and then died without children. ²¹ So the second brother married the widow, but he also died without children. Then the third brother married her. ²² This continued with all seven of them, and still there were no children. Last of all, the woman also died. ²³ So tell us, whose wife will she be in the resurrection? For all seven were married to her.” ²⁴ Jesus replied, “Your mistake is that you do not know the Scriptures, and you do not know the power of God. ²⁵ For when the dead rise, they will neither marry nor be given in marriage. In this respect they will be like the angels in heaven. ²⁶ “But now, as to whether the dead will be raised — have you not ever read about this in the writings of Moses, in the story of the burning bush? Long after Abraham, Isaac, and Jacob had died, God said to Moses, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob.’ ²⁷ So He is the God of the living, not the dead. You have made a serious error.” Mark 12:18-27 (NLT)

After the Pharisees and Herodians failed to entrap Jesus with their tax question, the Sadducees questioned Jesus about the resurrection (Mark 12:18; see also Matthew 22:23; Luke 20:27). The Sadducees were wealthy and sophisticated Jewish religious leaders who believed there was no resurrection from the dead (Mark 12:18; see also Matthew 22:23; Luke 20:27). Not only did the Sadducees believe there was no resurrection, they also did not believe in future punishment and reward or the existence of angels and spirits (Acts 23:8). The Sadducees only upheld the written Pentateuch (Genesis — Deuteronomy) and they believed the written Pentateuch had no direct and exact teaching about the resurrection, future judgement, and angels (Acts 23:8; see also Acts 4:1-2). However, the Pharisees, another Jewish religious group, believed in the life after death, resurrection, final judgment, angels, and spirits (Acts 23:8). The Pharisees upheld not only the written Pentateuch (Genesis — Deuteronomy) but also the oral traditions of the elders that interpreted the Pentateuch. 

The Sadducees asked Jesus: “Teacher, Moses gave us a law that when a man dies without children, the man’s brother should marry his widow and have children in his brother’s name” (Mark 12:19, TLB; see also Matthew 22:24; Luke 20:28, quoting Deuteronomy 25:5-10). So, the Sadducees proceed to say there were seven brothers and the oldest married a woman and died, and left no children (Mark 12:20; see also Matthew 22:25; Luke 20:29). Next, the second brother married the widow, but soon he died too and left no children. Then the next brother married her and died without children (Mark 12:21; see also Matthew 22:26; Luke 20:30). This continued until all seven brothers died, and still there were no children conceived by the woman (Mark 12:22 see also Matthew 22:26; Luke 20:31). Finally, the woman died too (Mark 12:22; see also Matthew 22:27; Luke 20:32). Then, the Sadducees asked Jesus, “In the resurrection, whose wife will she be, for she had been the wife of all seven brothers?” (Mark 12:23, TLB; see also Matthew 22:28; Luke 20:33). 

With their line of questioning, the Sadducees wanted to make a mockery of not only Jesus but also their enemies, the Pharisees, regarding the levirate marriage. According to Old Testament law, when a man died without a male child, his brother had to marry the widow and produce children to care for the widow and allow the family line to continue (Deuteronomy 25:5-10; see also Genesis 38:8-10; Ruth 4:1-12). However, many biblical scholars believe the Jewish people rarely performed this marriage law. The Sadducees (who had no belief of the resurrection and the afterlife) tried to trip Jesus up on this question with a fictitious example of the “levirate marriage,” but Jesus saw through the Sadducees’ scheme.

Jesus said to the Sadducees, “Your trouble is that you do not know the Scriptures and do not know the power of God” (Mark 12:24, TLB see also Matthew 22:29). The true and living God is all-powerful and He has the power and sufficiency to raise the dead (e.g., see Luke 24:6-7; John 5:21; Acts 2:24; Romans 8:11; 2 Corinthians 1:9). Furthermore, Jesus said, “For when these seven brothers and the woman rise from the dead, they will not be married — they will be like the angels” (Mark 12:25, TLB see also Matthew 22:30; Luke 20:36). In the resurrection, men and women will not marry because there is no married state and no death in the after-life. In the resurrection, resurrected saints relationship change and we will be as angels (see also 1 Corinthians 15:35-50). In Luke’s Gospel, Jesus replied to the Sadducees, “Marriage is for people here on earth. But in the age to come, those worthy of being raised from the dead will neither marry nor be given in marriage and they will never die again” (Luke 20:34-36, NLT). 

Then Jesus taught the Sadducees and said, “But now as to whether there will be a resurrection — have you never read in the book of Exodus about Moses and the burning bush? God said to Moses, ‘I am the God of Abraham, and I am the God of Isaac, and I am the God of Jacob’ (Mark 12:26, TLB; see also Matthew 22:31-32; Luke 20:37, referencing Exodus 3:6). Jesus goes on to say, “The living God is God of the living, not the dead. You are way, way off base” (Mark 12:27, MSG; see also Matthew 22:32; Luke 20:38). Luke’s Gospel also added that Abraham, Isaac, and Jacob are alive with God (Luke 20:38). Abraham, Isaac, and Jacob were alive with God when God spoke those words to Moses (see Exodus 3:6, 15-16). God did not tell Moses that He was (past tense) the God of Abraham, Isaac, and Jacob. Instead, God said to Moses, “I am the God of Abraham, and the God of Isaac, and the God of Jacob” (Exodus 3:6). Therefore, Jesus taught that the Sadducees had overlooked Exodus 3:6 because the Pentateuch teaches that there is life after death. All true believers of Jesus will enjoy the resurrection and eternal life with God (e.g., see Romans 6:5; 1 Corinthians 6:14; 1 Corinthians 15:22). 

Matthew’s Gospel added that when the crowds heard Jesus’ response on the resurrection, they were astounded at Jesus’ teaching (Matthew 22:33). Luke’s Gospel said that some of the religious teachers of the law who were listening to Jesus’ response to the Sadducees said, “Well said, Teacher!” (Luke 20:39, NLT). “No one dared to ask Him (Jesus) any more questions” (Luke 20:40, NLT). The Sadducees thought that they were smart, but Jesus soon revealed He is smarter (Matthew 22:31-33). 

Many people have questioned the afterlife. In Jesus’ day, the Sadducees and many others denied the resurrection from the dead (e.g., see Acts 4:1-4; Acts 17:18). Doubters of the afterlife continue among many groups today (among them Black Muslims, Buddhists, Marxist, and most atheists). For the Apostle Paul, he saw the issue of the resurrection the most important issue for the church. According to the Apostle Paul, “For if there is no resurrection of the dead, then Christ has not been raised either. And if Christ has not been raised, then all our preaching is useless, and your faith is useless” (1 Corinthians 15:13-14, NLT). The Apostle Paul was a Pharisee (Acts 26:5; Philippians 3:5) and he believed in the resurrection of the dead, final judgment, angels, and spirits (see Acts 23:6-8; Acts 24:15-21). In his New Testament writings, the Apostle Paul revealed how Jesus finally conquered death (1 Corinthians 15).

Apostle Paul:  ³ I passed on to you what was most important and what had also been passed on to me. Christ died for our sins, just as the Scriptures said. ⁴ He was buried, and He was raised from the dead on the third day, just as the Scriptures said. . . . ¹² But tell me this—since we preach that Christ rose from the dead, why are some of you saying there will be no resurrection of the dead? ¹³ For if there is no resurrection of the dead, then Christ has not been raised either. ¹⁴ And if Christ has not been raised, then all our preaching is useless, and your faith is useless. ¹⁵ And we apostles would all be lying about God—for we have said that God raised Christ from the grave. But that cannot be true if there is no resurrection of the dead. ¹⁶ And if there is no resurrection of the dead, then Christ has not been raised. ¹⁷ And if Christ has not been raised, then your faith is useless and you are still guilty of your sins. ¹⁸ In that case, all who have died believing in Christ are lost! ¹⁹ And if our hope in Christ is only for this life, we are more to be pitied than anyone in the world. ²⁰ But in fact, Christ has been raised from the dead. He is the first of a great harvest of all who have died. ²¹ So you see, just as death came into the world through a man, now the resurrection from the dead has begun through another Man. ²² Just as everyone dies because we all belong to Adam, everyone who belongs to Christ will be given new life. . . . ⁴⁵ The Scriptures tell us, “The first man, Adam, became a living person.” But the last Adam—that is, Christ—is a life-giving Spirit. . . . ⁵⁷ But thank God! He gives us victory over sin and death through our Lord Jesus Christ. ⁵⁸ So, my dear brothers and sisters, be strong and immovable. Always work enthusiastically for the Lord, for you know that nothing you do for the Lord is ever useless. 1 Corinthians 15:3-4, 12-22, 45, 57-58 (NLT)

Reference

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

New Student Bible (Grand Rapids, MI: Zondervan, 1992).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Church and State

¹³ Later the leaders sent some Pharisees and supporters of Herod to trap Jesus into saying something for which He could be arrested. ¹⁴ “Teacher,” they said, “We know how honest You are. You are impartial and do not play favorites. You teach the way of God truthfully. Now tell us — is it right to pay taxes to Caesar or not? ¹⁵ Should we pay them, or should we not?” Jesus saw through their hypocrisy and said, “Why are you trying to trap Me? Show Me a Roman coin, and I will tell you.” ¹⁶ When they handed it to Him, He asked, “Whose picture and title are stamped on it?” “Caesar’s,” they replied. ¹⁷ “Well, then,” Jesus said, “give to Caesar what belongs to Caesar, and give to God what belongs to God.” His reply completely amazed them. Mark 12:13-17 (NLT)

During Jesus’ public ministry, Jewish religious and political leaders often plotted against Jesus to trick and trap Him to discredit His ministry and to arrest Him (e.g., see Matthew 12:9-14; Mark 3:6; Mark 11:27; John 5:18; John 11:53). The religious and political leaders continued their entrapment attempts during Holy (Passion) Week – week of Jesus’ arrest, suffering, sacrificial death, and resurrection to bring world salvation (Mark 12:13; see also Matthew 22:15; Luke 20:20). According to Luke’s Gospel, these religious and political leaders were spies and they pretended to be honest men, but they were hypocrites (Luke 20:20; see also Matthew 6:2, 5, 16). These men tried “to catch Jesus in His words” to expose Jesus as a false teacher and report Him to the Roman governor so He would be arrested (Luke 20:20).

On one occasion, the religious and political leaders said to Jesus, “we know You tell the truth no matter what! You are not influenced by the opinions and desires of men, but sincerely teach the ways of God. Now tell us, is it right to pay taxes to Rome, or not?” (Mark 12:14, TLB; see also Matthew 22:16-17; Luke 20:21-22). These religious and political leaders were Pharisees and Herodians, and they wanted to entrap Jesus about the oppressive Roman taxation. The Pharisees, a Jewish religious group, bitterly opposed the Roman occupation of Israel. The Herodians, a Jewish political party, supported Roman rule over Israel and Herod Antipas. Normally, the Pharisees and Herodians were bitter enemies, but here they form an unlikely alliance against Jesus. If Jesus gave a positive view of the Roman taxation system, then Jesus’ response would alienate Him with the Jewish people. Many Jews despised the Roman’s unjust taxation. However, if Jesus disapproved of the Roman taxation system, then His response would lead to execution for treason against Rome. Thus, the Jewish leaders tried to corner Jesus with their loaded and flattering question about Roman taxation. A brilliant plan on the surface. However, Jesus’ reply was even more brilliant (Mark 12:17; see also Matthew 22:22; Luke 20:25-26).

Jesus immediately saw through the Jewish leaders’ hypocrisy, evil intentions, and deception (Mark 12:15; see also Matthew 22:18; Luke 20:23). In fact, Jesus knew that the Jewish leaders’ real motives were not to get an answer to a question, but to entrap Him. As God incarnate (in human flesh) (John 1:1-5, 14), Jesus saw these leaders’ hearts and true motives (e.g., see 1 Samuel 16:7; 1 Chronicles 29:17; Psalm 44:21; John 2:24-25; 2 Corinthians 5:11; 1 Thessalonians 2:4). God is all knowing and all seeing (omniscience) (e.g., see Psalm 33:13-15, Jeremiah 16:17; Hebrews 4:13). So, Jesus said to the Jewish leaders, “show Me a coin and I will tell you” (Mark 12:15, TLB; see also Matthew 22:18; Luke 20:24). The Jewish leaders gave the coin to Jesus (Mark 12:16; see also Matthew 22:18). Then, Jesus asked the Jewish leaders, “Whose picture and title is this on the coin?” (Mark 12:16, TLB; see also Matthew 22:20; Luke 20:24). The leaders replied, “Caesar’s” (Mark 12:16; see also Matthew 22:21; Luke 20:24). Jesus said, “Give to Caesar what is Caesar’s and to God what is God’s” (Mark 12:17, NIV; see also Matthew 17:25; Matthew 22:17, 21; Luke 20:25; Romans 13:6-7). Ultimate authority comes from God alone (e.g., see Exodus 18:11; 2 Kings 5:15; Psalm 24:1). At Jesus’ wise and brilliant response, the religious leaders were amazed and baffled (Mark 12:17; see also Matthew 22:22; Luke 20:26). Luke’s Gospel adds the religious and political leaders failed to trap Jesus by what He said in front of the people (Luke 20:26).

In essence, Jesus avoided this evil trap by recognizing that God’s people have dual citizenship and obligations to both God and the government (Philippians 3:20; 1 Peter 2:13-17). For all authority comes from God, and those in positions of authority have been placed there by God (Romans 13:1; see also Daniel 4:17; John 19:11). God controls the world including the governmental systems and rulers (Psalm 24:1; Isaiah 45:1; 1 Corinthians 8:6; 1 Corinthians 10:26). All God’s people are to live at peace with the state, do what is right, and pay governmental taxes (Romans 13:1, 3-4, 6-7; 1 Peter 2:13-14, 16; Titus 3:1; see also Proverbs 24:21).

Our citizenship in the nation requires that we submit and honor government authorities and pay taxation (fees) for the services and benefits we receive from the government (Romans 13:1-7). Today, these services include fire and police protection, national defense, the salaries of the government officials who manage the affairs of state, special programs for the poor and underprivileged, etc. God’s people must accept the fact that God has established governmental authority (see also Proverbs 8:15-16; Daniel. 2:21; 1 Timothy 2:1-6). Human government is essential to a safe and orderly society in a sinful world. In fact, many of God’s servants serve in governmental positions (remember Daniel and Joseph) (Romans 13:4). Thus, God’s people must respect government authorities, obey the law, pay taxes, and pray for all who are in authority (see Jeremiah 29:4-7).

Nevertheless, God’s people are also required wholeheartedly to worship, obey, and love God first. We are created in God’s image and must live under God’s authority foremost (Genesis 1:26-27). Our devotion and allegiance to God do not excuse God’s people from their responsibilities to civil government. Jesus and His apostles, including Apostle Paul, never disobeyed the government for personal reasons. If Jesus and His apostles did disobey, it was only to obey and follow God’s moral standards and authority first. Thus, when the two authorities have conflict, God’s people have their first allegiance and obedience to God first before our duty to the government (e.g. see Exodus 1:17; Acts 4:19-20; Acts 5:29). God’s people are to pray regularly for our government and governmental officials (1 Timothy 2:1-3). Our sincere prayers will have powerful results (James 5:16).

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Jesus Is the Cornerstone

Jesus:  “¹⁰ Have you not even read this Scripture: ‘The stone which the builders rejected has become the chief cornerstone (capstone). ¹¹ This was the Lord’s doing, and it is marvelous (wonderful) in our eyes?’” Mark 12:10-11 (NKJV)

On the Tuesday of Holy (Passion) Week, Jesus began teaching the people with various story-illustrations (parables or allegory) about Israel’s relationship to God’s Son (Mark 12:1-12; see also Matthew 21:33-46; Luke 20:9-19). Jesus not only healed people, performed exorcisms, and worked miracles, but He also taught the people about God and God’s Kingdom. Jesus’ favorite way of teaching people about God was using parables (e.g., see Matthew 13:2-3; Luke 8:4; Mark 3:23; Mark 4:2, 10-11, 13, 33-34). In general, parables are a comparison of two objects for teaching, usually in the form of a story.

In one of the stories, Jesus said a landowner (God) planted a vineyard (Israel) (Mark 12:1; see also Matthew 21:33; Luke 20:9). The landowner (God) built a wall around the vineyard (Israel), dug a pit for pressing out the grape juice, and built a lookout tower (Mark 12:1; see also Matthew 21:33). Then, the landowner (God) leased the vineyard to tenant farmers (Israel’s religious leaders) and moved to another country (Mark 12:1; see also Matthew 21:33; Luke 20:9).

In this parable, Jesus reminded Israel of God's goodness to them as a nation. Jesus pictured Israel as God’s vineyard (see Isaiah 5:1-7). God had cultivated Israel to be His special treasure – “a kingdom of priests, God’s holy nation” – from among all the peoples on earth order to bring salvation to the world (Exodus 19:5-6; see also 1 Peter 2:5, 9-10). Even more, God the Father blessed Israel with material and spiritual blessings, and He only asked that they obey His commandments and give Him a “spiritual harvest” of good fruit for His glory. Instead of being grateful for their blessings and joyfully giving God with good fruit, Israel and Israel’s religious leaders (the chief priests, teachers of the law, elders, Pharisees, and Sadducees) not only frustrated God’s purpose; they also killed God’s faithful servants from Israel. These servants were God’s prophets and priests who remained faithful to Him and faithfully preached to Israel (see Nehemiah 9:26; Jeremiah 7:25-26; Jeremiah 25:4-7; Matthew 23:29-39; Acts 7:52; Hebrews 11:36-38). Again and again in the Old Testament, God sent His faithful servants a message from God: “Turn from the evil road you are traveling and from the evil things you are doing. . . . Do not provoke My anger by worshiping idols you made with your own hands. Then I will not harm you.” (Jeremiah 25:5-6, NLT). However, Israel and their leaders would not listen or pay attention to rid themselves of hatred, deceit, hypocrisy, envy, and evil of every kind and bear good fruit (Jeremiah 25:4, 7; see also Galatians 5:22-23; Ephesians 4:25-32; 1 Peter 2:1). Finally, God sent His beloved Son (Jesus) as the Heir to the vineyard to collect the spiritual harvest (Mark 12:6-7; see also Matthew 3:17; Matthew 17:5; Mark 1:11; Luke 3:22). However, Israel and their leaders killed Jesus. God is faithful, loving, gracious, patient, and compassionate but He will not tolerate our continually sin and wickedness (Exodus 34:6-7). Throughout the Holy Scriptures, God called His people to be holy (perfect, mature, and restored) (e.g., see Exodus 19:5-6; Leviticus 11:44-45; Matthew 5:48; 2 Corinthians 13:11; 1 Peter 1:15-16), and God has graciously sent His Holy Spirit through faith in His Son (Jesus) to be holy (see Romans 8).

At the time of the grape harvest (harvest time), the landowner (God) sent one of His servants (Old Testament prophets or messengers) to collect some of the fruit from the vineyard (Mark 12:2; see also Matthew 21:34; Luke 20:10). However, the tenant farmers (religious leaders) grabbed the servant, beat him up, and sent him back empty-handed (Mark 12:3; see also Luke 20:10). Matthew’s Gospel adds that the tenant farmers grabbed the landowner’s servants, beat one, killed one, and stoned another (Matthew 21:35). Again, the landowner (God) sent another servant (prophet or messenger), but the tenant farmers insulted the servant and beat him over the head (Mark 12:4; see also Matthew 21:36; Luke 20:11). The next servant God sent was killed (Mark 12:5). Other servants sent from the landowner were beaten, and others were killed (Mark 12:5; see also Luke 20:12).

In trying to reach Israel with His love and grace, the landowner (God) sent His dearly loved Son (Jesus) (Mark 12:6; see also Matthew 21:37; Luke 20:13). The landowner (God) sent His Son thinking, “surely they will respect My Son” (Hebrews 1:1-3). However, the tenant farmers (Israel’s religious leaders) said to one another, “Here comes the Heir to this estate. Let us kill Him and get the estate for ourselves” (Mark 12:7; see also Matthew 21:38; Luke 20:14). So, the tenant farmers (Israel’s religious leaders) grabbed the landowner’s Son (Jesus), murdered Him, and threw His body out of the vineyard (Mark 12:8; see also Matthew 21:39; Luke 20:15; Hebrews 13:12-13). The tenant farmers ignored God's gracious gift of His Son.

Then, Jesus told the listening crowd, “What do you suppose the landowner (God) of the vineyard will do?” (Mark 12:9; see also Matthew 21:40; Luke 20:15). Jesus said that the owner (God) will come and destroy those wicked and stubborn tenant farmers (Israel’s religious leaders) and lease the vineyard to others (Gentiles) (Mark 12:9; see also Luke 20:16). In Matthew’s Gospel, Israel’s religious leaders responded to Jesus’ question by saying, “He (God) will put the wicked men to a horrible death and lease the vineyard to others who will give Him His share of the crop after each harvest” (Matthew 21:41, NLT). Jesus’ prediction of Israel’s coming destruction was fulfilled in A.D. 70 when Jerusalem was destroyed by Rome (Mark 12:9).

Finally, Jesus reminded His listeners the statement from the Old Testament book of Psalm: “Did you not ever read this in the Scriptures? ‘The Stone that the builders rejected has now become the Cornerstone (Capstone). This is the Lord’s doing, and it is wonderful to see’” (Mark 12:10-11, NLT, quoting Psalm 118:22-23; see also Matthew 21:42; Luke 20:17). Luke’s Gospel also adds that Jesus said, “Everyone who stumbles over that stone will be broken to pieces, and it will crush anyone it falls on” (Luke 20:18, NLT). Jesus referred to Himself as the Stone rejected by the builders. Although the religious leaders rejected Jesus, Jesus predicted He would become the Cornerstone of a new “building” called the church (Acts 4:11-12; Romans 9:32-33; 1 Corinthians 3:11; Ephesians 2:20-22; 1 Peter 2:4-7).

Matthew’s Gospel further added that Jesus informed the religious leaders:  “the Kingdom of God will be taken away from you and given to a nation (Gentiles) that will produce the proper fruit” (Matthew 21:43; see also Galatians 5:22-23). In other words, God took the vineyard away from Israel and gave to the church, which is composed largely of Gentiles (1 Peter 2:9-10). The Apostle Paul turned to the Gentiles, when the Jews, for the most part, rejected Jesus and the Gospel message (e.g., see Acts 13:46; Acts 18:6). By the second century, the church was composed mainly of Gentile Christians. Although Jesus was rejected by many Jewish people, He became the saving Capstone or Cornerstone of a new building, the church (Acts 4:11-12; 1 Peter 2:7; see also Isaiah 28:16). In His death and resurrection, Jesus became the chosen, precious, and life-giving Cornerstone and all who wholeheartedly believe in Jesus will be saved (1 Peter 2:4-5, 7-8; see also Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11-12; Romans 9:33; 1 Corinthians 15:45).

Then, Israel’s religious leaders wanted immediately to arrest Jesus (Mark 12:12; see also Matthew 21:46; Luke 20:19). The religious leaders clearly knew Jesus was directing the parable directly at them (Mark 12:12; see also Matthew 21:45; Luke 20:19). Sadly, Israel’s religious leaders knew they were the wicked tenant farmers in His story deserving of God’s punishment (Mark 12:12; see also Matthew 21:45; Luke 20:19). Israel’s religious leaders not only frustrated Israel’s purpose but they also killed those who were trying to fulfill God’s original mission for Israel - “a kingdom of priests, God’s holy nation” (Exodus 19:5-6; see also 1 Peter 2:9-10). However, Israel’s religious leaders were afraid to touch Jesus for fear of inciting a riot during Passover (Mark 12:12; see Matthew 21:46; Luke 20:19). Matthew’s Gospel added that the people considered Jesus to be a Prophet (Matthew 21:46). The religious leaders left Jesus and went away (Mark 12:12).

In this parable, Jesus described God’s entire dealing with Israel and Israel’s leaders in the Old Testament. God sent various servants (prophets and priests) to His people Israel. Then in the New Testament, God sent His Son, Jesus. Jesus’ represented God’s hope to turn Israel to love and obey Him. However, Israel and their leaders rejected Jesus as they had other servants of God. God will continue His vineyard through the church.

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Edwards, James R. The Gospel According to Mark (Grand Rapids, MI: Eerdmans Publishing Company, 2002).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Jesus’ Authority

²⁷ Again they (Jesus and His disciples) entered Jerusalem. As Jesus was walking through the Temple area, the leading priests, the teachers of religious law, and the elders came up to Him. ²⁸ They demanded, “By what authority are You doing all these things? Who gave You the right to do them?” ²⁹ “I will tell you by what authority I do these things if you answer one question,” Jesus replied. ³⁰ “Did John’s authority to baptize come from heaven, or was it merely human? Answer Me!” ³¹ They talked it over among themselves. “If we say it was from heaven, He will ask why we did not believe John. ³² But do we dare say it was merely human?” For they were afraid of what the people would do, because everyone believed that John was a prophet. ³³ So they finally replied, “We do not know.” And Jesus responded, “Then I will not tell you by what authority I do these things.” Mark 11:27-33 (NLT)

Once again, Jesus returned to Jerusalem after He cleansed the Temple of the moneychangers and merchants who were using the Temple as a marketplace (Mark 11:27; see also Mark 11:15-17; Matthew 21:12-13; Luke 19:45-46). This begins Tuesday of Holy Week – week of Jesus’ arrest, suffering, sacrificial death, and resurrection to bring world salvation. While Jesus was walking through the Temple area, the religious leaders who witnessed Jesus’ clearing of the Temple came up to Him (Mark 11:27). Matthew and Luke’s Gospel add that Jesus was teaching the people and preaching the Good News (Gospel) in the Temple when confronted by the religious leaders (see Matthew 21:23; Luke 20:1). These religious were the “heavy weights” of the first century – the leading Jewish priests, religious elders, teachers of the law, Pharisee, and Sadducees. These religious leaders will all join forces to kill Jesus.

In the days that followed Jesus’ cleansing, the Jewish religious leaders and political establishment descended on Jesus as He ministered in the Temple. These religious leaders were not seeking truth from Jesus. Instead, they were looking for evidence to use to destroy and kill Jesus (Mark 11:18; see also Mark 3:6). Jesus’ cleansing not only defied the religious leaders’ authority but also hurt their monetary profits! Jesus previously told His disciples to expect conflict and suffering when they arrived in the Holy City of Jerusalem (e.g., see Matthew 16:21; Mark 10:33-34; Luke 9:22). Once in Jerusalem, these religious leaders challenged Jesus and asked Him various questions to find fault with His ministry. Jesus had called these religious leaders “thieves” and “robbers.” These religious leaders were to protect God’s Temple but instead they had turned God’s Temple into a “religious business” for profit (see Matthew 21:13; Mark 11:17; Luke 19:46; John 2:13-17; 2 Corinthians 2:17).

The religious leaders demanded from Jesus, “Show us Your credentials. Who authorized You to speak and act like this?” (Mark 11:28, MSG; see also Matthew 21:23; Luke 20:2). After witnessing the Temple cleansing, the religious leaders wanted to know who gave Jesus the authority to stop their “religious business” in God’s Temple. Jesus countered the religious leaders’ question with a question about John the Baptist to expose their hypocrisy. He asked, “I will tell you if you answer one question!” (Mark 11:29, TLB; see also Matthew 21:24; Luke 20:3). Jesus asked the religious leaders, “John’s baptism -- was it from heaven or from men? Tell Me!” (Mark 11:30, NIV; see also Matthew 21:25; Luke 20:4). The religious leaders discussed Jesus’ question with one another and said, “If we reply that God sent him, then He will say, ‘All right, why did you not accept Him?’ But if we say God did not send him (John), then the people will start a riot” (Mark 11:31-32, TLB; see also Matthew 21:25-26; Luke 20:5-6). The religious leaders were afraid of the people for all believed strongly that John was a true prophet sent from God (Mark 11:32; see also Matthew 21:26; Luke 20:6).

As God-appointed messenger, John authoritatively preached repentance from sin and obedience to prepare the way for Jesus’ coming (Matthew 3:1-12; Mark 1:1-8; Luke 3:1-18; John 1:15-34; see also Isaiah 40:3). The people were moved by John’s preaching because he spoke God’s truth and did not preach for personal profit. John preached God’s Word with sincerity to further God’s Kingdom (see also 2 Corinthians 2:17; 1 Thessalonians 2:5; 1 Timothy 6:5-10). Thus, the religious leaders admitted to Jesus that they did not know the answer to His question (Mark 11:33; see also Matthew 21:27; Luke 20:7). In response to the religious leaders’ admission, Jesus said, “Then I will not answer your question either!” (Mark 11:33, TLB; see also Matthew 21:27; Luke 20:8). Jesus knew if the religious leaders could not recognize God’s authority in John the Baptist, no amount of argument would persuade them that He acted on God's authority.

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Cleaning House

After Jesus’ triumphal entry into Jerusalem, Jesus begins to deal with the Israel’s attitude and the condition of God’s Temple. Mark’s Gospel frames this section by the fig tree stories and ends with Jesus’ teaching on faith. The Gospels of Matthew and Luke differed from Mark on the timing of these events. Mark’s Gospel recorded the actual chronology while Matthew and Luke’s Gospels gave a more topical arrangement within the broad chronology.

On the next day, Jesus returned from Bethany to the Temple in Jerusalem (Mark 11:12). During His last week on earth (often called Holy Week), Jesus spent His nights outside Jerusalem in Bethany, a village on the Mount of Olives and entered Jerusalem during the day (Mark 11:11; see also Matthew 21:17). That Monday morning of Holy Week as Jesus and His disciples were returning to Jerusalem, Jesus was hungry (Mark 11:12). Jesus noticed a fig tree in full leaf a little way off, so He went over to see if He could find any figs (Mark 11:13). However, the fig tree was fruitless and had only leaves because it was too early in the season for any fruit (Mark 11:13). Then, Jesus said to the fig tree, “May no one ever eat your fruit again!” (Mark 11:14, NLT). Jesus’ disciples overheard Jesus cursing the fruitless fig tree (Mark 11:14).

Many biblical scholars believe Jesus’ harsh words to the fig tree applied Israel. During Jesus’ day, Israel appeared fruitful on the outside. However, Israel was spiritually barren inside and bore no good fruit (see Matthew 3:2, 8-10). The Old Testament prophets such as Isaiah, Jeremiah, Amos, and Micah repeatedly proclaimed to Israel God’s desire for good fruit and deeds (e.g., mercy, fairness, truth, humility, and goodness) more than religious rituals (e.g. see Isaiah 1:10-20; Isaiah 66:3; Jeremiah 6:20; Jeremiah 7:22-23; Hosea 6:6; Amos 5:21; Micah 6:6-8). John the Baptist first announced before Jesus’ arrival that God’s people must repent and manifest good fruit (see Matthew 3:2, 8-10) and the Apostle Paul’s messages also emphasized the need for God’s people to bear good fruit (e.g., love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control) (see Matthew 7:16-20; Galatians 5:22-23; Ephesians 5:9). The Holy Scriptures clearly state we are saved and declared righteous through our wholehearted faith in God and also His Son, Jesus (e.g., see Genesis 15:6; Habakkuk 2:4; Romans 3:22-26; Romans 10:4-10; Ephesians 2:8-10; Titus 3:4-5; Hebrews 10:37-38). Our genuine faith in God will also manifest righteous living, loving deeds, good fruit, and good works for God’s glory (e.g., see Matthew 5:14-16; 1 Corinthians 10:31; James 2:14-26). Genuine faith means bearing fruit for God's glory. God is always seeking “the first ripe fruit” from His people (Micah 7:1) and for God’s people to be fruitless is sin (John 15:16).

¹⁵ When they (Jesus and His disciples) arrived back in Jerusalem, Jesus entered the Temple and began to drive out the people buying and selling animals for sacrifices. He knocked over the tables of the moneychangers and the chairs of those selling doves, ¹⁶ and He stopped everyone from using the Temple as a marketplace. ¹⁷ He (Jesus) said to them, “The Scriptures declare, ‘My Temple will be called a house of prayer for all nations,’ but you have turned it into a den of thieves.” Mark 11:15-17 (NLT)

When Jesus and His disciples arrived in Jerusalem, Jesus entered the Temple (Mark 11:15; see also Matthew 21:12). Jesus had previously surveyed Temple on Sunday, His first day in Jerusalem (Mark 11:11). On His second day in Jerusalem, Jesus began to drive out the people buying and selling animals for sacrifices (Mark 11:15; see also Matthew 21:12; Luke 19:45). Jesus knocked over the tables of the moneychangers, and the chairs of those selling doves and He stopped everyone from using the Temple as a marketplace (Mark 11:15-16; see also Matthew 21:12). Then, Jesus declared in the Temple, “The Scriptures declare, ‘My Temple will be called a house of prayer for all nations,’ but you have turned it into a den of thieves” (Mark 11:17, NLT; see also Isaiah 56:7; Jeremiah 7:11; Matthew 21:12; Luke 19:46). This was the second time Jesus cleansed the Temple of “religious business.” John’s Gospel records Jesus cleansing the Temple at the beginning of His public ministry (John 2:13-16). Jesus opened His ministry by cleansing the Temple during His first Passover visit to Jerusalem three years earlier and proclaimed, “Stop turning My Father’s house into a marketplace!” (John 2:16). Thus, in spite of Israel’s many privileges and opportunities, many people during Jesus’ day was outwardly fruitless (the tree) and inwardly corrupt (the Temple).

The Temple’s original purpose was for all people to have access to the presence of God. God created the Temple to be a house of prayer for all nations without charge and with no commercial value. In Jesus’ day, activities at the Temple had taken on a commercial cast with buying and selling in the Temple, particularly during Passover. Moneychangers and merchants did big business in the Temple. The outer court of the Temple, accessible to non-Jews (Gentiles), covered a huge area the size of ten football fields. The “buying and selling” took place in the larger outer court of the Gentiles. Some business there was legitimate: out-of-town pilgrims needed a way to obtain sacrificial animals and to change money into local currency. Sadly, what began as a service and convenience for visitors soon turned into a lucrative business filled with greed, dishonesty, and corruption. This system became more for profit and wealth than for the true worship of God (Isaiah 56:6-7). No wonder Jesus was angry! Jesus responded to this religious business and commercialism by aggressively turning out these “robbers,” and then by turning His attention to the people with real needs – the poor, blind, and the lame (Matthew 21:14; see also Matthew 4:23). God’s House is a place of worship, godly teaching, and healing, not a place for making a profit!

When the leading priests and teachers of religious law heard what Jesus had done, they began planning how to kill Him (Mark 11:18; see also Luke 19:47). The religious leaders understood Jesus’ action as a direct threat to their political, authoritative, and financial status. Jesus was preaching against injustice and corruption. Instead of praying for the people, the religious leaders were preying on the people! People take action when their money and power are affected. However, the religious leaders were afraid of Jesus because the people were so amazed and captivated by His authoritative teaching (Mark 11:18; see also Luke 19:48). Matthew’s Gospel adds that the leading priests and the teachers of religious law saw Jesus’ wonderful miracles and heard even the children in the Temple shouting, “Praise God for the Son of David” (Matthew 21:15). However, the religious leaders were indignant against Jesus (Matthew 21:15). The religious leader’s stubborn refusal to believe in Jesus is contrasted with the high-spirited faith and praise of little children (Matthew 21:15).

²² In reply, Jesus said to the disciples, “If you only have faith in God — ²³ this is the absolute truth — you can say to this Mount of Olives, ‘Rise up and fall into the Mediterranean [sea],’ and your command will be obeyed. All that is required is that you really believe and have no doubt! ²⁴ Listen to Me! You can pray for anything, and if you believe, you have it; it is yours! ²⁵ But when you are praying, first forgive anyone you are holding a grudge against, so that your Father in heaven will forgive you your sins too.” Mark 11:20-25 (TLB)

On the third day (Tuesday), Jesus’ disciples passed by the fruitless fig tree Jesus had previously cursed. The disciples noticed the tree had withered from the roots up (Mark 11:20). Peter remembered what Jesus had said to the tree on the previous day (Monday) (Mark 11:21). As the spokesperson for the disciples, Peter shouted, “Look, Rabbi! The fig tree You cursed has withered and died!” (Mark 11:21, NLT). Then, Jesus said to the disciples, “Have faith in God. I tell you the truth, you can say to this mountain, ‘May you be lifted up and thrown into the sea,’ and it will happen. But you must really believe it will happen and have no doubt in your heart (Mark 11:22-23, NLT; see also Matthew 21:21; Mark 9:23). The all-powerful and living God can do anything we ask in prayer to Him when we obey and seek His will (see; Matthew 6:10; Matthew 19:26; Matthew 26:42; Mark 14:36; John 15:7-14; James 4:3; 1 John 5:14-15). Nothing is too hard for God (see Jeremiah 32:27; Matthew 19:26; Luke 1:37). Therefore, we must constantly trust God and live in an attitude of wholehearted dependence on Him. We can only move mountains by trusting God. Faith produces fruitful prayer. Nevertheless, God does not grant prayers that would hurt and harm others or ourselves, or that would violate His own holy nature or will.

Next, Jesus said to His disciples, “I tell you, you can pray for anything, and if you believe that you have received it, it will be yours. But when you are praying, first forgive anyone you are holding a grudge against, so that your Father in heaven will forgive your sins, too” (Mark 11:24-25, NLT see also Matthew 21:22). Some manuscripts add Jesus also saying, “But if you do not forgive, neither will your Father in heaven forgive your trespasses” (Mark 11:26, NKJV). True prayer involves both forgiveness as well as faith. We must be in good fellowship with God in heaven and our fellow brothers and sisters on earth if God is to answer our prayers (see Matthew 5:23-26). True faith works by love (Galatians 5:6). If we have faith in God, we will also have love for one another (e.g., see Matthew 22:34-40; Mark 12:28-31; Luke 10:25-28; John 13:34-35; John 15:12, 17; 1 John 3:23; 1 John 4:7; 1 Timothy 3-7).

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

New Student Bible (Grand Rapids, MI: Zondervan, 1992).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Cabel, Ted. The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Jesus' Triumphant Entry

¹ As Jesus and His disciples approached Jerusalem . . . ⁸ Many in the crowd spread their garments on the road ahead of Him, and others spread leafy branches they had cut in the fields. ⁹ Jesus was in the center of the procession, and the people all around Him were shouting, “Praise God! Blessings on the One who comes in the Name of the Lord! ¹⁰ Blessings on the coming Kingdom of our ancestor David! Praise God in highest heaven!” Mark 11:1, 8-10 (NLT)

The Passion story opens with Jesus’ triumphant entry into Jerusalem (Matthew 21:1-11; Luke 19:28-44; John 12:12-19). The Passion story gives the story of Jesus’ final days on earth beginning with Jesus’ triumphal entry into Jerusalem and provides the storyline of Jesus’ arrest, suffering, death, and miraculous resurrection.

Jesus’ triumphant entry into Jerusalem was Palm Sunday, and the great Passover festival was about to begin (John 12:12). Thousands of devout Jews from all over the world arrived in the Holy City of Jerusalem during the weeklong Passover celebration. The Passover celebrated the Jewish people’s great exodus from Egyptian slavery by God’s mighty hand. The Jew’s hearts were filled with excitement and enthusiasm. Jerusalem was crowded at Passover. During Passover and to a less degree to Pentecost 50 days later, the population of Jerusalem mushroomed from approximately 20,000 to over 100,000.

Although Jerusalem at Passover was the delight of the Jewish people, many Romans despised Passover season and were nervous. Jerusalem’s environment was like a firecracker during Passover week. During Passover, many messianic revolts would occur in the Temple complex. Roman military units were on special alert as these soldiers lived with the possibility that some enthusiastic Jewish Zealot might try to incite a revolt or riot against the Roman government. Yet during this exciting Passover time came Jesus, God's Servant and the Passover Lamb of God (John 1:29, 35). God had predestined that His Son Jesus be crucified on Passover as the Lamb of God, who takes away the sin of the world (John 1:29; John 3:17; Romans 3:25; 1 Corinthians 5:7; 1 Peter 1:19).

⁹ Rejoice, O people of Zion! Shout in triumph, O people of Jerusalem! Look, your King is coming to you. He is righteous and victorious, yet He is humble, riding on a donkey— riding on a donkey’s colt. Zechariah 9:9 (NLT)

To prepare for His triumphant entry into Jerusalem, Jesus sent two of His disciples on ahead of Him to find a colt tied up that has never been ridden (Mark 11:1-2; see also Matthew 21:1-2; Luke 19:28-29). Jesus asked His two disciples to untie the colt and bring the colt to Him (Mark 11:2; see also Matthew 21:2; Luke 19:29-30). Then, Jesus said, “If anyone asks you what you are doing, just say, ‘Our Master needs him and will return him soon.’” (Mark 11:3, TLB; see also Matthew 21:3; Luke 19:31). Just as Jesus predicted, the two disciples found a colt standing in the street, tied outside a house (Mark 11:4; see also Matthew 21:4; Luke 19:32-34). The two disciples brought the colt to Jesus, and the disciples threw their cloaks across the colt’s back for Him to ride on (Mark 11:7; see also Matthew 21:6-7; Luke 19:35).

As Jesus entered Jerusalem to face the Cross, many other people in the crowd spread out their coats along the road before Jesus, while others threw down leafy branches from the fields (Mark 11:8; see also Matthew 21:8; Luke 19:36; John 12:13). Jesus was in the center of the procession with crowds ahead and behind (Mark 11:9; see also Matthew 21:9). Luke and John’s Gospels also adds that all of Jesus’ followers began to shout and sing as they walked beside Him, praising God for all the wonderful miracles they had seen from Jesus (Luke 19:37; John 12:17-18). John’s Gospel adds that many in the crowd had seen Jesus call Lazarus from the tomb and raise Lazarus from the dead. Many in the crowds were joyously telling others about Lazarus’ resurrection by Jesus (John 12:17-18).

The crowd all around Jesus began proclaiming and shouting: “Hosanna! ‘Blessed is He who comes in the name of the Lord!’ Blessed is the kingdom of our father David that comes in the name of the Lord! Hosanna in the highest!” (Mark 11:9-10 (NKJV; see also Matthew 21:9; Luke 19:38; John 12:13). With celebratory shouts and praise, the crowd praised God for Jesus’ coming into the Holy City of Jerusalem as they shouted “Hosanna,” which means “Save!” or “Save now!” (Psalm 118:22-26). Luke’s Gospel adds that some of the Pharisees among the crowd said to Jesus, “Teacher, rebuke Your followers for saying things like that!” (Luke 19:39, NLT). The Pharisees thought the crowd’s praise for Jesus were sacrilegious and blasphemous. Jesus replied, “If they kept quiet, the stones along the road would burst into cheers!” (Luke 19:40, NLT). Jesus was establishing God's eternal Kingdom, a reason for celebration of all!

The crowd correctly recognized Jesus’ as God’s long-awaited King, Messiah, and Savior (see 2 Samuel 7:12-14; Psalm 24:7-10). Jesus was coming into Jerusalem as King as predicted by the Prophet Zechariah (see Zechariah 9:9). Jesus’ triumphant entry is one of the few places where the Gospels record that Jesus’ glory was recognized on earth. Up to this time, Jesus had cautioned people not to reveal His identity as Messiah (Christ) and Son of God, and He had deliberately avoided public scenes. In the triumphant entry, Jesus boldly declared Himself King, and the crowd gladly joined Him.

Matthew’s Gospel states the entire city of Jerusalem was in an uproar as Jesus entered Jerusalem (Matthew 21:10). By this time, Jesus was extremely popular and well known. Many people asked, “Who is this?” (Matthew 21:10). The crowds replied, “It is Jesus, the Prophet from Nazareth in Galilee” (Matthew 21:11). Although Jesus is the Great Prophet predicted by Moses (Deuteronomy 18:15-18), the Holy Scriptures also declare Jesus is God in human flesh (incarnate) (John 1:1-2, 14; John 20:28, 31); Son of the living God (Matthew 16:15-16; Mark 1:1; Luke 22:70-71; John 8:24), Messiah (Christ) (Matthew 26:63-64; Mark 14:61-62; Luke 9:20; John 4:25-26), King of Israel (Matthew 2:2; John 1:49; John 12:13), and Savior of the world (Matthew 1:21; Luke 2:10-11; John 3:17; Acts 5:31).

At Mark 11:11, Jesus entered Jerusalem and went into the Temple (Mark 10:11). Jesus looked around carefully at everything in the Temple (Mark 10:11). Then, Jesus and His disciples left—for now it was late in the afternoon—and went out to Bethany (Mark 10:11). During His last week on earth, Jesus spent His nights outside Jerusalem in Bethany, a village on the Mount of Olives and entered Jerusalem during the day.

Luke’s Gospel adds that while the crowd was rejoicing, Jesus was weeping! Jesus wept because He knew their adoration was short-lived, not genuine, and shallow. The crowds did not wholeheartedly accept Jesus’ gracious opportunity for salvation (Luke 19:41-44). After a few days, the crowd’s celebratory shouts at Jesus’ triumphant entry into Jerusalem would lead to shouts to “crucify Him” (see Mark 15:13-14; Luke 23:21; John 19:6). The crowds’ praise to Jesus faded very quickly.

During Jesus’ first advent (arrival) to earth, Jesus’ triumphant entry into Jerusalem was like a gentle and peaceable Messiah and King on a donkey's colt as predicted by the Old Testament Prophet Zechariah (see Zechariah 9:9). Also, the prophecies of Jesus’ second coming are just as sure to come true. At Jesus’ second coming to earth, Jesus will come a King of Glory establish His Kingdom on earth (Zechariah 14; see also Revelation 19:11). We are to be ready for His return, for He is coming!

⁷ Lift up your heads, O you gates; be lifted up, you ancient doors, that the King of Glory may come in. ⁸ Who is this King of Glory? The Lord strong and mighty, the Lord mighty in battle. ⁹ Lift up your heads, O you gates; lift them up, you ancient doors, that the King of Glory may come in. ¹⁰ Who is He, this King of Glory? The Lord Almighty-- He is the King of Glory. Psalms 24:7-10 (NIV)

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Loyd, Melton, Ph.D., Professor of New Testament (Due West Campus: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

All Four Gospels Agree

All four New Testament Gospels – Matthew, Mark, Luke, and John – agree on Passion story. The Passion story gives the story of Jesus’ final days on earth beginning with Jesus’ Triumphal Entry into Jerusalem (Mark 11:1-10; see also Matthew 21:1-9; Luke 19:29-38; John 12:12-15) and ending with Jesus’ resurrection from complete death (Mark 16:1-8; see also Matthew 28:1-8; Luke 24:1-10; John 20:1-8). Despite the differences of the four New Testament Gospels, all four Gospels are essentially the same at the end. All four Gospels describe Jesus’ Passion – His arrest, suffering, death, and miraculous resurrection. Many biblical scholars believe that the early church fathers wrote the Passion story first, and the four Gospel writers used this written Passion story as a source for their Gospels.

The further one reads towards the beginning of the Gospels, the more diverse the Gospels become. The four Gospels are very different at the beginning of their stories. Matthew has one birth account, and Luke has another birth account while John grounds his story in eternity. Thus, the most uniformity of the Gospels is the end and the most diversity at the beginning. Matthew begins his Gospel narrative with Jesus’ genealogy, His birth, and Jesus’ early years, including His escape to Egypt from evil King Herod and their return to Nazareth. However, Mark’s Gospel omits Jesus’ birth narrative and begins with John the Baptist's preaching in the wilderness and announcing Jesus’ coming arrival. Then, Mark moves quickly through Jesus’ baptism, the temptation in the desert, and call of His first disciples. By Mark 1:14, Mark takes us directly into Jesus’ public ministry in first century Galilee. Luke begins his Gospel with angels appearing to Zechariah and then to Mary, announcing the coming births of John the Baptist and Jesus. Then, Luke explains how Mary would conceive Jesus by the Holy Spirit. John begins his Gospel, not with a Jesus’ birth story. Instead, John’s Gospel describes Jesus’ eternal beginning and reminds his readers that Jesus is eternal and existed with God the Father and the Holy Spirit at creation. 

After Jesus’ death and resurrection, the essence of the apostles’ preaching and teaching was Jesus’ Passion – His arrest, suffering, death, and resurrection (e.g., Acts 2:22-24, 36; Acts 5:29-32; 1 Corinthians 15:1-11). In Jesus’ death and resurrection, the apostles received the full understanding of Jesus’ identity as Messiah and Son of God, and they could not stop proclaiming what they had visually seen and heard (Acts 4:20, 33; see also Romans 1:4). Moreover, after Jesus’ death and resurrection, the apostles began to appreciate and understand Jesus’ life and various miracles. In a sense, the Gospel of Jesus started with Jesus’ death and resurrection and pushed backward.

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Edwards, James R. The Gospel According to Mark (Grand Rapids, MI: Eerdmans Publishing Company, 2002).

Loyd, Melton, Ph.D., Professor of New Testament (Due West Campus: Erskine Theological Seminary, 2015).

What I Want For Christmas!

⁴⁶ Then they reached Jericho, and as Jesus and His disciples left town, a large crowd followed Him. A blind beggar named Bartimaeus (son of Timaeus) was sitting beside the road. ⁴⁷ When Bartimaeus heard that Jesus of Nazareth was nearby, he began to shout, “Jesus, Son of David, have mercy on me!” ⁴⁸ “Be quiet!” many of the people yelled at him. But he only shouted louder, “Son of David, have mercy on me!” ⁴⁹ When Jesus heard him, He stopped and said, “Tell him to come here.” So they called the blind man. “Cheer up,” they said. “Come on, He’s calling you!” ⁵⁰ Bartimaeus threw aside his coat, jumped up, and came to Jesus. ⁵¹ “What do you want Me to do for you?” Jesus asked. “My Rabbi (Master),” the blind man said, “I want to see!” ⁵² And Jesus said to him, “Go, for your faith has healed (saved) you.” Instantly the man could see, and he followed Jesus down the road (on the way). Mark 10:46-52 (NLT)

On their way to Jerusalem, Jesus and His disciples came to Jericho (Mark 10:46). Jericho was the last major city in the Jordan River valley fifteen miles northeast of Jerusalem. As Jesus and His disciples left Jericho heading to Jerusalem, crowds of people were following Jesus (Mark 10:46; see also Matthew 20:29). Jesus’ popularity and fame had spread into Jericho just as the Gentile areas and included both men and women (see also Matthew 4:25; Mark 3:7-8; Mark 15:40-41; Luke 8:1-4).

Now, a blind beggar named Bartimaeus (son of Timaeus) was sitting beside the road as Jesus was passing by him (Mark 10:46; see also Luke 18:35). Matthew’s Gospel indicates two blind men were sitting beside the road and does not name Bartimaeus as Mark and Luke’s Gospels (Matthew 20:30). When Bartimaeus heard that Jesus of Nazareth was near, he began to shout out, “Jesus, Son of David, have mercy on me!” (Mark 10:47, TLB; see also Matthew 20:30; Luke 18:36-38). However, the people began to shout at blind Bartimaeus to “Shut up!” (Mark 10:48, TLB; see also Matthew 20:31; Luke 18:39). However, blind Bartimaeus was persistent, shameless, and desperate. Bartimaeus began to shout louder, again and again, “O Son of David, have mercy on me!” (Mark 10:48, TLB; see also Matthew 20:31; Luke 18:39).

Bartimaeus called Jesus “Son of David,” a title for the Messiah (e.g. see Isaiah 9:6-7; Isaiah 11:1; Jeremiah 23:5-6). Blind Bartimaeus could see that Jesus was the long-awaited Messiah (Christ) predicted by the Old Testament prophets (see also Matthew 1:1; Mark 1:1; John 20:31; see also 2 Samuel 7:5-16). However, the religious leaders who visually witnessed Jesus’ miracles and teachings were blind to Jesus’ identity and refused to recognize Jesus as Messiah. Although Bartimaeus was blind, he saw Jesus’ identity as Messiah of the world. Moreover, Bartimaeus’ cry for mercy revealed he believed Jesus was concerned with bringing God’s Kingdom to all people, including the poor, maimed, lame, powerless, and blind (Luke 4:18-19; see also Isaiah 42:7; Isaiah 58:6; Isaiah 61:1-2).

When Jesus heard blind Bartimaeus’ request, He stopped there in the road and said, “Tell him to come here” (Mark 10:49; see also Matthew 20:32; Luke 18:40). Here Jesus put into practice what He had just taught the disciples about helping and serving others (see Matthew 20:28; Mark 10:45). Although Jesus was concerned about the coming events in Jerusalem, He revealed love, service, and compassion for others in need (see also Matthew 9:35-36; Matthew 14:14; Matthew 15:32; Matthew 20:34; Mark 1:41; Mark 6:34; Mark 8:2).

Jesus’ disciples called to blind Bartimaeus and said, “Be of good cheer. Rise, He (Jesus) is calling you” (Mark 10:49, NKJV). Bartimaeus threw aside his old coat, jumped up and came to Jesus. Then, Jesus asked Bartimaeus, “What do you want (desire) Me to do for you? (Mark 10:51, TLB; see also Matthew 20:32; Luke 18:41). Jesus’ question to Bartimaeus was the same question He had asked James, John, and Salome (see Matthew 20:20-21; Mark 10:36). Bartimaeus said to Jesus, “I want to see!” (Mark 10:51; see also Matthew 20:33; Luke 18:41). Bartimaeus’ request revealed his faith in Jesus’ divinity (Mark 10:51). Jesus said to Bartimaeus, “Your faith has saved and healed you.” (Mark 10:52, MSG; see also Luke 18:42). Matthew’s Gospel indicated that Jesus felt compassion for the blind men and touched their eyes (Matthew 20:34; see also Matthew 9:35-36). However, Mark and Luke’s Gospel indicated that Jesus healed Bartimaeus without touch. In that very instant, Bartimaeus recovered his full sight and followed Jesus down the road on the way to Jerusalem (Mark 10:52; see also Matthew 20:34; Luke 18:43).

Like many others, Jesus rewarded Bartimaeus’ faith in Him with healing (literally salvation) (e.g., see also Matthew 9:22; Mark 5:23, 28, 34; Mark 6:56; Luke 8:48; Luke 17:19). The word for “healed” in Greek also mean “saved,” combining both physical and spiritual dimensions. Jesus always responds to faith and rewards those who genuinely believe in Him with His salvation (healing and wholeness). Luke’s Gospel added that Bartimaeus “followed Jesus, praising God. And all who saw it praised God, too” (Luke 18:43, NLT). Bartimaeus went from darkness to light, from begging to following Jesus, and from crying to praising the Lord God.

For this Christmas and every day in the New Year, ask Jesus for salvation – the gift that gives all eternity!

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Edwards, James R. The Gospel According to Mark (Grand Rapids, MI: Eerdmans Publishing Company, 2002).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Serving Others Like Jesus

⁴² So Jesus called them (disciples) together and said, “You know that the rulers in this world lord it over their people, and officials flaunt their authority over those under them. ⁴³ But among you it will be different. Whoever wants to be a leader among you must be your servant, ⁴⁴ and whoever wants to be first among you must be the slave of everyone else. ⁴⁵ For even the Son of Man came not to be served but to serve others and to give His life as a ransom for many.” Mark 10:42-45 (NLT)

After Jesus’ third and final Passion prediction of His coming suffering and death (Mark 10:33-34), two of Jesus’ disciples came over and asked Jesus for a special favor (Mark 10:35; see also Matthew 20:20). The two disciples were James and John. James and John were brothers and the sons of Zebedee (Mark 10:35; see also Matthew 20:20). Jesus called James and John “Sons of Thunder” (Mark 3:17) when He chose them to be His apostles (Mark 1:19-20; see also Matthew 4:21-22). In Matthew’s Gospel, James and John’s mother came to Jesus and “kneeling down, asked a favor of Him” (Matthew 20:20), while Mark’s Gospel recorded that James and John asked for themselves (Mark 10:35-37). In both Matthew and Mark Gospels, the brothers wanted to sit on honored thrones next to Jesus in His glorious and majestic Kingdom (Mark 10:37; see also Matthew 19:28; Matthew 20:21). God’s Kingdom is the Kingdom of Jesus Christ.

Essentially, James and John were asking Jesus for power, prestige, and authority in God’s Kingdom. James and John’s request indicate they correctly understood Jesus as the Messiah and God’s Son (Mark 8:29; Mark 9:2-8). Even more, James, John, and their mother were claiming the promise Jesus had given that, in His future Kingdom, His disciples would sit on Twelve thrones with Him (Matthew 19:28; see also Luke 22:28-30). However, James and John completely misunderstood what it meant to be a leader in God’s Kingdom.

Moreover, James and John were like many other Jews in the first century. Like many other first century Jews, James and John believed that Jesus was the Messiah that would establish His earthly Kingdom and free Israel from Rome's oppression. James and John wanted honored places in Jesus’ earthly Kingdom. However, Jesus’ Kingdom is not of this world and not centered in palaces and thrones. Instead, Jesus’ Kingdom reigns in the hearts and lives of His faithful followers. One day when Jesus returns, He will establish His glorious Kingdom on earth (see Revelation 21:1-22:5).

Jesus told James and John, “You do not know what you are asking! Are you able to drink from the bitter cup of sorrow I must drink from? Or to be baptized with the baptism of suffering I must be baptized with?” (Mark 10:38, TLB; see also Matthew 20:22). Immediately, James and John affirmed to Jesus that they were able to accept any affliction, sorrow, and suffering in order to sit on thrones in God’s Kingdom (Mark 10:38-39; Matthew 20:23). Next, Jesus said to James and John, “You shall indeed drink from My cup and be baptized with My baptism, but I do not have the right to place you on thrones next to Mine. Those appointments have already been made.” (Mark 10:39-40, TLB; see also Matthew 20:23). The “cup” and “baptism” Jesus references were figures of speech for His coming Passion – trial, suffering, and execution at the hands of the religious leaders and Romans (see Matthew 26:39; Mark 14:32-36; Luke 12:50). In fact, both James and John would share Jesus’ baptism and the cup of suffering. In later years, James was the first of the disciples to be martyred (Acts 12:2) and John suffered great persecution and forced into exile on the Isle of Patmos (Revelation 1:9). Next, Jesus informed James and John that only God the Father appoints and ordain who will sit on Jesus’ right hand and His left hand (Mark 10:40; see also Matthew 20:23).

When the ten other disciples heard that James and John had asked Jesus for high positions in God’s Kingdom, they were indignant (outraged) (Mark 10:41; see also Matthew 20:24). Selfish requests usually result in discord, arguments, and division (James 3:13-4:3). All Jesus’ disciples wanted to be great in God’s Kingdom (Matthew 18:1). Yet, James and John’s request was not the first time the disciples had committed this sin. During Jesus’ public ministry, His disciples often argued among themselves who would be greatest in His Kingdom (e.g. see Matthew 18:1-5; Mark 9:33-37; Luke 9:46-48; Luke 22:24). In the light of Jesus’ coming service and suffering to bring salvation, the disciples’ self-centeredness was inexcusable.

However, Jesus called His disciples to Himself and said, “As you know, the kings and great men of the earth lord it over the people; but among you it is different. Whoever wants to be great among you must be your servant. And whoever wants to be greatest of all must be the slave of all. For even I, the Messiah (Son of Man), am not here to be served, but to help others, and to give My life as a ransom for many.” (Mark 10:42-45, TLB; see also Matthew 20:25-27; Luke 22:26-27). Once again, Jesus tried to teach His disciples what it meant to be an “important person” in God’s Kingdom. Jesus had previously taught His disciples that greatness comes through humbly helping and serving others (Matthew 18:4; Mark 9:33-37; see also Luke 22:26). Anyone who wishes to be important and first in rank among the people must be the people’s servant (Mark 10:44; see also 1 Peter 5:1-5). In God’s Kingdom, loving and serving others, doing good deeds in the world, and helping others in need is what God requires (e.g., see Matthew 22:34-40; Mark 12:28-31; Luke 10:25-28; John 13:34-35; John 15:12, 17; 1 John 3:23; 1 John 4:7; 1 Timothy 3-7). True disciples of Jesus do not search for power and authority but always seek out ways to help others. God’s graciously gives His authority not for self-importance, ambition, or respect, but for humble service to Him and others (1 Peter 5:1-7). The greatest disciple will be the greatest servant (Mark 10:43).

Then, Jesus said to His disciples that He came to serve and help others (Mark 10:45; see also Matthew 20:28; Philippians 2:1-11). Although Jesus is the glorious image of God, the Son of God, and the Messiah (Christ) (e.g., see Mark 1:1; John 20:31; 2 Corinthians 4:4-6), He served the people and willingly gave His life as a ransom to bring their salvation (Mark 10:45; see also Matthew 20:28; Luke 22:27; John 13:13-16). Jesus paid the ransom price of His life to free us from the slavery of sin and eternal death (1 Timothy 2:6; Titus 2:14; 1 Peter 1:18-19). Only Jesus’ sacrificial death would bring salvation (Romans 3:25).

¹³ For you have been called to live in freedom, my brothers and sisters. But do not use your freedom to satisfy your sinful nature. Instead, use your freedom to serve one another in love. ¹⁴ For the whole law can be summed up in this one command: “Love your neighbor as yourself.” ¹⁵ But if you are always biting and devouring one another, watch out! Beware of destroying one another. Galatians 5:13-15 (NLT)

Like many people today, the disciples were making the mistake of following the world’s examples of greatness. Instead of modeling themselves after Jesus (Acts 10:34-38; 1 Corinthians 11:1), James and John were admiring the glory, power, and authority of world leaders. God's patterns in the Holy Scripture teach that His people are to “serve one another through love” (Galatians 5:13; see also 1 Corinthians 9:19; 2 Corinthians 4:5; Ephesians 5:21). This was true of Joseph, Moses, Joshua, David, Timothy, and even our Lord Jesus Himself (see Philippians 2:1-11). These great leaders humbly served God and others. God’s grace and goodness are opportunities to love, to do good, and serve one another for God’s glory (see Matthew 5:14-16; 1 Corinthians 8:1; 1 Corinthians 10:31). Greatness is not ruling over others but serving them (Matthew 20:26).

³⁵ Sitting down, Jesus called the Twelve and said, “If anyone wants to be first, he must be the very last, and the servant of all.” Mark 9:35 (NIV)

Jesus’ life and ministry reflected the role of service and love for others (e.g., see Isaiah 52:13-53:12; Matthew 4:23-25; Matthew 9:35-38; Acts 10:34-38). As promised King and Messiah, Jesus saw Himself as God's Servant sent to suffer for and serve God's people. During His public ministry, Jesus’ mission was service and salvation; not power and prestige (Philippians 2:1-11). As followers of Jesus, all Christians must identify and imitate Jesus in His service and suffering (1 Peter 2:21). Through faith in Jesus, Christians are all equal and fellow servants of the Lord Jesus (Matthew 23:8; Matthew 23:11-12; 1 Corinthians 3:9). According to Jesus, “The greatest among you must be a servant” (Matthew 23:11, NLT; see also Mark 10:43; Luke 22:26).

Jesus instructed His disciples not to seek power, prestige, or wealth (Matthew 23:6) but humble services towards others (Matthew 23:11-12; see also John 3:30; John 13:12-17). The world’s system of leadership is often selfish and arrogant as they claw their way to the top. But among Christians, the leader is to be the one who serves best. Even though God has graciously given His people special gifts and talents through His Holy Spirit, these talents and gifts are for service in God’s Kingdom and serving others (see Romans 12:4-8; 1 Corinthians 12:27-31). No one in the church should rule over others; all should serve one another in a spirit of humility and love before God. Since all Christians are to be servants, there is no reason to compete with one another for honors and recognition. In God's Kingdom, the highest calling is servanthood; rank and authority are of little value. Besides, service keeps us aware of others' needs, and it stops us from focusing only on ourselves.

³⁴ Then Peter replied, “I see very clearly that God shows no favoritism. ³⁵ In every nation He accepts those who fear (respect, honor) Him and do what is right. ³⁶ This is the message of Good News for the people of Israel—that there is peace with God through Jesus Christ, who is Lord of all. ³⁷ You know what happened throughout Judea, beginning in Galilee, after John began preaching His message of baptism. ³⁸ And you know that God anointed Jesus of Nazareth with the Holy Spirit and with power. Then Jesus went around doing good and healing all who were oppressed by the devil, for God was with Him. . . . ⁴³ He is the One all the prophets testified about, saying that everyone who believes in Him (Jesus) will have their sins forgiven through His Name.” Acts 10:34-38, 43 (NLT)

References

Disciple's Study Bible (Nashville, TN: Holman Bible, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).