Praise Pure Ministry is an online Bible teaching ministry of the Network of Glory. The Network of Glory loves God wholeheartedly and is devoted to teaching the uncompromising truths of God’s Holy Bible in a simple and easy to understand style. All glory to God (Philippians 1:11). God loves and cares for you (John 3:16). So come to God because God will never fail or leave you (Hebrews 13:5)! God sent His Son Jesus to all will be saved through Him. Jesus is Lord!
Saturday, May 9, 2015
Thursday, April 30, 2015
Jesus’ Full Revelation!
Then the high priest stood up before the others
and asked Jesus, “Well, aren’t You going to answer these charges? What do You
have to say for Yourself?” But Jesus was silent and made no reply. Then the
high priest asked Him, “Are You the Messiah, the Son of the Blessed
One?” Jesus said, “I AM. And you will see the Son of Man
seated in the place of power at God’s right hand and coming on the clouds of
heaven.”
. . . Very early in the morning the
leading priests, the elders, and the teachers of religious law — the entire
high council — met to discuss their next step. They bound Jesus, led Him away,
and took Him to Pilate, the Roman governor. Pilate asked Jesus, “Are You the King
of the Jews?” Jesus replied, “You have said it.” Mark 14:60-62, 15:1-2
(NLT)
Jesus’
full revelation of His true identity comes at His trial before the Jewish high
council (also called the Sanhedrin) and Pontius Pilate (the Roman governor). At
His trial, Jesus declared openly that He is the “I AM,” the “Messiah,” “the Son
of God,” the “Son of Man,” the coming Judge, and the “King of the Jews” (Matthew
26:62-64; Matthew 27:11; Mark 14:60-62, Mark 15:1-2; Luke 22:66-71; Luke
23:1-3; John 18:33-37).
At
the very beginning of Mark’s Gospel, Mark declared Jesus was the Messiah and
the Son of God (Mark 1:1). Jesus’ declaration as the Messiah and the Son of God
was already acknowledged by the demons and unclean spirits (Mark 1:24; Mark
3:11; Mark 5:7), by God the Father (Mark 1:11; Mark 9:7), and by Jesus’
disciples (Mark 8:29-30). Until the question of the high priest, Jesus had
repeatedly silenced all announcements as the Son of God and the Messiah. But at
His trial, Jesus’ veil is removed and the secrecy of Jesus’ identity was disclosed
in light of His coming suffering on the Cross. Jesus for the first time openly
and publicly acknowledged that He was indeed the “I AM,” the “Messiah,” “the
Son of God,” the “Son of Man,” the coming Judge, and the “King of the Jews” (Luke
22:66-71). The “I AM” means Jesus is Lord (Mark 14:62; see also Exodus 3:14). Jesus
identified Himself with God by using a familiar title for God found in the Old
Testament: “I AM” (see Exodus 3:14). The high priest recognized Jesus' claim as
God and immediately accused Him of blasphemy (Mark 14:63-64). For any other
human this revelation of divinity would have been blasphemy, but in this case Jesus’
revelation was true. Jesus is God and
that faith in Him brings everlasting life and forgiveness of sins (John 3:36; John
20:31; 2 Corinthians 5:21). Furthermore, Jesus revealed He is the Messiah and a
King. He was not a political or military figure, the kind Rome would be anxious
to eliminate but the Suffering Servant to bear the sins of humanity (see Isaiah
52:13–53:12). Moreover, Jesus revealed that He would sit in the place of power
at God’s right hand or literally “at the right hand of the Power” (Mark 14:62; see
also Psalm 110:1). Thus, Jesus’ revelation predicted His resurrection and
ascension to heaven (Luke 24:50-51; Acts 1:9-11; see Philippians 2:9; Hebrews
1:3) and His triumphal coming on the clouds of heaven (see Daniel 7:13-14) to
judge the world. At Jesus’ second return from heaven, roles will be reversed,
and those judging Jesus as the Son of Man will be judged by Him. Jesus assured
His judges that He was also the coming Judge of all humankind.
At daybreak all the elders of the people
assembled, including the leading priests and the teachers of religious law.
Jesus was led before this high council, and they said, “Tell us, are You the
Messiah?” But He replied, “If I tell you, you will not believe Me. And if I ask
you a question, you will not answer. But from now on the Son of Man will be
seated in the place of power at God’s right hand.” They (religious leaders) all
shouted, “So, are You claiming to be the Son of God?” And He replied, “You say
that I AM.” “Why do we need other witnesses?” they said. “We ourselves
heard Him say it.”
Luke 22:66-71 (NLT)
Only
Luke’s Gospel records the direct question in Luke 22:70. The religious leaders
asked Jesus, “So, are You claiming to be the Son of God?” And Jesus replied,
“You say that I AM” (Luke 22:70, NLT). Jesus’
direct answer, which literally was: “You say that I AM.” The reaction to Jesus’
reply makes clear that His answer was a strong affirmation that He was
the Messiah (Christ), the Son of Man, and the Son of God (Luke 22:66-71; Luke
23:1-3). Some theologians argue that Jesus never claimed to be God. In Luke’s
Gospel, Jesus in effect agreed that He was the Son of God when He simply turned
the high priest's question around by saying, “You are right in saying I AM” (Luke
22:70). The Jewish religious leaders knew what Jesus was talking about, and
this is why they condemned Him for blasphemy. (Matthew 26:66; Mark 14:64). Yet,
the religious leaders were sure Jesus’ revelations were false and that He was
guilty of blasphemy, and the penalty for blasphemy was death (Leviticus
24:10-16).
Then the high priest stood up and said to Jesus, “Are
You not going to answer? What is this testimony that these men are bringing
against You?” But Jesus remained silent. The high priest said to Him, “I charge
You under oath by the living God: Tell us if You are the Christ, the Son of
God.” “Yes, it is as you say,” Jesus replied. “But I say to all of you: In the
future you will see the Son of Man sitting at the right hand of the Mighty One
and coming on the clouds of heaven.” Matthew 26:62-64 (NIV)
In
Matthew’s Gospel, when the high Priest stood up and demanded Jesus to tell the
Jewish religious leaders whether He is “the Messiah, the Son of God” (Matthew
26:63 TLB). Jesus said, “Yes, it is as you say” (Matthew 26:64 NIV). In
essence, Jesus positively affirmed to the religious leaders He is the Messiah
(Christ) and the Son of God (Matthew 26:64). Then, Jesus goes on to say, “In
the future you will see the Son of Man sitting at the right hand of the Mighty
One and coming on the clouds of heaven” (Matthew 26:64 NIV; see also Psalm 110
and Daniel 7:13).
During
His revelation, Jesus called Himself “Son of Man.” “Son of Man” is a Messianic
title found in Daniel 7:13-14. By quoting Daniel 7:13-14, Jesus affirmed that
He was the majestic Son of Man who would be justified and exalted by God. The
term coming on the clouds of heaven (Matthew 26:64) could refer either to the coming
destruction of Jerusalem in AD 70 or to Jesus’ second coming at the end of
history. Jesus also revealed He has the right to sit “on the right hand of the
power of God” (Luke 22:69), a clear reference to Psalm 110:1, another Messianic
passage. At “God’s right hand” means Jesus is at the right hand of the Power
(see Psalm 110:1). Jesus saw beyond the sufferings of the Cross to the glories
of God’s throne (see Philippians 2:1-11; Hebrews 12:2). That Jesus is seated at
the right hand of the God is a truth that is often repeated in the New
Testament (e.g., see Hebrews 1:3; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; 1
Peter 3:22; Acts 2:33; Acts 5:31; Acts 7:55-56; Romans 8:34; Ephesians 1:20;
Colossians 3:1). This is the place of honor, authority, and power; and by
claiming this honor, Jesus was claiming to be God. Remarkably, Jesus’
sacrificial death and resurrection confirmed Him as the Son of God and Messiah
sent from God the Father (Mark 15:39; Romans 1:4; Philippians 2:9-11).
Interestingly
during His revelation, Jesus never confessed to being a Prophet. Jesus is
described by many titles in the Holy Scriptures: Son of God (Mark 1:1; Mark
15:39), Messiah (Christ) (Mark 8:29-30; John 20:31), God (Isaiah 40:3; John
1:1-5, 14; Colossians 2:9), Lord (Romans 10:9), Prophet (Matthew 21:11; John
7:40; see also Deuteronomy 18:15), Rabbi or Teacher (John 3:2); Son of David (Matthew
1:1; Matthew 9:27); Second Adam or Last Adam (Romans 5:12-21; 1 Corinthians
15:21-22, 45-49) and King of the Jews (Matthew 27:37). Indeed, Jesus was the Prophet
that Moses predicted at Deuteronomy 18:15. As a Prophet, Jesus preached God’s
word and performed miracles like those of the great Old Testament prophets
(e.g., see Matthew 13:57; Luke 7:16; Luke 24:19; John 6:14). (NLT). Just as the
revelation that Jesus is the “I AM,” the “Messiah,” “the Son of God,” the “Son
of Man,” the coming Judge, and the “King of the Jews”, so Jesus’ role as Prophet
confirmed that His authoritative words are the authentic word of God, which
must be heard and obeyed. (NLT)
The disciples saw Jesus do many other miraculous
signs in addition to the ones recorded in this book (Gospel of John). But these
are written so that you may continue to believe that Jesus is the Messiah, the
Son of God, and that by believing in Him you will have life by the power of His
Name.
John 20:30-31 (NLT)
Then Peter stepped forward . . . and shouted to
the crowd, “Listen carefully, all of you, fellow Jews and residents of
Jerusalem! . . . God raised Jesus from the dead, and we are all witnesses of
this. Now He is exalted to the place of highest honor in heaven, at God’s right
hand. . . . So let everyone in Israel know for certain that God has made this
Jesus, whom you crucified, to be both Lord and Messiah!” Acts 2:14,
32-33, 36 (NLT)
References
Life
Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).
NLT Study
Bible
(Carol Stream, IL: Tyndale House Pub., 2008).
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 Campus: Erskine Theological
Seminary, 2015.
Wiersbe,
Warren W. Bible Exposition Commentary
(Victor Books, 1989).
Thursday, April 23, 2015
What Did Jesus Call Himself?
Jesus and His disciples left Galilee and went up
to the villages near Caesarea Philippi. As they were walking along, He asked
them, “Who do people say I am?” “Well,” they replied, “some say John the
Baptist, some say Elijah, and others say You are one of the other prophets.” Then
He asked them, “But who do you say I am?” Peter replied, “You are the Messiah
(Christ).” But Jesus warned them not to tell anyone about Him. Then Jesus began
to tell them that the Son of Man must suffer many terrible things and be
rejected by the elders, the leading priests, and the teachers of religious law.
He would be killed, but three days later He would rise from the dead.
Mark
8:27-31 (NLT)
In
Mark 8, Jesus and His disciples traveled to Caesarea Philippi (Mark 8:27). The
region of Caesar Philippi is the northern most area of the Holy Land. Then,
Jesus asked His disciples: “Who do people say I am?” (Mark 8:27). The disciples
gave Jesus common opinions of the day as to His identity (Mark 8:28). The
disciples told Jesus that some called Him: “John the Baptist, some say Elijah,
and others say You are one of the other prophets” (Mark 8:28, NLT). Up until
Mark 8, Jesus had been avoiding His true identity to the people. Then, Jesus
asked the disciples, “But who do you say that I am?” (Mark 8:29). Peter
answered Jesus as the self-appointed spokesman, “You are the Messiah (Christ)”
(Mark 8:29; see also Matthew 16:16; Luke 9:20).
Messiah is the Hebrew word for the Greek word “Christ.” The term “Christ”
means the “Anointed One.” The key term was “Christ.” The name “Jesus Christ”
means Jesus the Messiah. Jesus commanded His disciples to tell no one about His
true identity as the Messiah. Once again, Jesus invoked the Messianic secret to
shield His true identity during His public ministry (Mark 8:30).
Then
at Mark 8:31, Jesus began to teach His disciples about the Son of Man and the
coming suffering and rejection of the Son of Man (Matthew 16:21; Mark 8:31;
Luke 9:22). After Peter’s true confession of His identity, Jesus does not
identify Himself as the “Christ.” Instead, Jesus identified Himself as the “Son
of Man.” Jesus has many titles in the Holy Scriptures: Son of God (Mark 1:1;
Mark 15:39), Messiah (Christ) (Mark 8:29-30; John 20:31), God (Isaiah 40:3;
John 1:1-5, 14; Colossians 2:9), Lord (Romans 10:9), Prophet (Matthew 21:11),
Rabbi or Teacher (John 3:2); Second Adam or Last Adam (Romans 5:12-21; 1
Corinthians 15:21-22, 45-49) and King of the Jews (Matthew 27:37). Jesus is God
incarnate (in the flesh) and the fullness of God dwelt within Jesus (John
1:1-5, 14; Colossians 1:19; Colossians 2:9; Titus 2:13). Moreover, Jesus is not
just a Messenger from God but Jesus is God (John 1:1; John 20:28; Romans 9:5).
However, “Son of Man” was Jesus’ most common title for Himself during His
public ministry on earth (e.g., Mark 2:10; Luke 19:10). The first time that
Jesus is referred to Himself as the “Son of Man” occurred at Mark 2:10 with the
healing of a paralytic man (Mark 2:3-12).
The
title “Son of Man” is used fourteen times in Mark's Gospel, and only from the
mouth of Jesus. Twelve of these references are found after Mark 8:29 when
Apostle Peter confessed Jesus as the Christ of God (see Mark 2:10, 28; Mark
8:31, 38; Mark 9:9, 12, 31; Mark 10:33, 45; Mark 13:26, 34; Mark 14:21, 41, 61-62).
Overall, Jesus used this title Son of Man for Himself approximately eighty-one
(81) times in the New Testament Gospels. The title “Son of Man” is used three
different ways by Jesus. In three instances, Son of Man occurs in an
apocalyptic context, as used in Daniel 7 and 1 Enoch 37-69, where the Son of
Man comes in judgement. Also, the Son of Man refers to Jesus’ earthly authority
and power to forgive sins (Mark 2:10) and supersede the Sabbath (see Mark 2:28;
Luke 6:5). The most predominant usage of the Son of Man concerns Jesus’ pending
suffering as God’s final sacrifice for human sin (see Mark 8:31; Mark 9:9, 12,
31; Mark 10:33, 45; Mark 14:21, 41). Thus, Jesus’ title as the Son of Man is
not merely indirectness for “the human one.”
The
“Son of Man” was Jesus’ favorite designation of Himself during His public
ministry on earth. In the Gospels, no one else called Jesus the “Son of Man”
except Jesus Himself. Outside the four Gospels, Apostle Paul never called Jesus
the Son of Man and Jesus’ disciple never called Jesus “Son of Man.” However, Stephen
in the book of Acts called Jesus the “Son of Man.” As Stephen was
dying as a martyr in the book of Acts, Stephen sees a vision of the Son of Man
standing on the right hand of God (Acts 7:55-56). Obviously, Stephen was
referring to Jesus. In Acts 7:56, Stephen beheld the ascended Son of Man
standing beside the throne of God to receive him into heaven. Also in book of
Revelation, the Apostle John had visions of the Son of Man as Judge of the
world (see Revelation 1:13; Revelation 14:14-16).
Prophet
Daniel: “As my vision continued that night, I saw someone like a Son of Man
coming with the clouds of heaven. He approached the Ancient One and was led
into His presence. He was given authority, honor, and sovereignty over all the
nations of the world, so that people of every race and nation and language
would obey Him. His rule is eternal — it will never end. His kingdom will never
be destroyed.” Daniel 7:13-14 (NLT)
From
the Old Testament, “Son of Man” is used in the apocalyptic sense as seen in
Daniel 7:13-14 where the Prophet Daniel envisioned a “the Son of Man” at the
end of days appearing before the throne of God. In the book of Daniel, the Son
of Man is like a representative of a purified of Israel or a representative of
Israel. In Daniel 7:13-14, the Prophet Daniel envisioned an exalted and
heavenly Messianic figure “like a Son of Man” (that is, having human form). His
exact identity is not specified, but His role is clear: The Most High God has
appointed Him to rule an eternal, universal kingdom that will be over all other
nations (Daniel 7:14). Also, this heavenly Figure represented His own people,
the holy people of the Most High. These holy people will also share in this Son
of Man’s Kingdom over all peoples and nations (Daniel 7:22).
The
Old Testament book of Ezekiel also used “son of man” in a similar sense (e.g.,
Ezekiel 2:1-8). In the book of Ezekiel, the term “son of man” is used
ninety-three (93) times emphasizing the Prophet Ezekiel’s humanity as he was
addressed by the transcendent God. Son of Man comes from the Aramaic word
“Barnasha.” “Barnasha” in Aramaic is a synonym for man as first seen in the
book of Ezekiel. Yet, Jesus is the ultimate Son of Man who combines within
Himself the human aspect of the title with the exalted heavenly aspect (see
Daniel 7:13-14; Revelation 1:13-20). By obeying where Adam failed, Jesus became
the first member of God’s new community of faith. All other children of Adam
find hope in Him.
According
to the Old Testament, this Messianic figure “like a Son of Man” comes in the
end times with the clouds of heaven and He is given great authority, glory and sovereign
power (Daniel 7:13-14). Jesus also understood Himself as that One who would
return to earth in the clouds of heaven (see Mark 8:38; Mark 13:26; Mark
14:61-62; Revelation 1:7). That He comes “with the clouds of heaven” indicates
His heavenly origin (Daniel 7:13; see also Exodus 13:21-22; Exodus 19:9; Acts
1:9; 1 Thessalonians 4:17).
One
reason Jesus preferred the title “Son of Mas” was because Son of Man was not an
inflammatory title such as “Christ” or “Messiah.” The dominate view of the
Christ in the first century was that the Christ would be a military and
political conqueror that will return the Jews to power and punish the Jews’ enemies
(Daniel 9:25-26). Because popular Jewish ideas associated with the term
“Christ” were largely political and national, Jesus seldom used Christ to refer
to Himself. In the Gospels, Jesus did not want to identify Himself with the
normal Jewish understanding of Christ. The title “Son of Man” was largely free
of the political and military meanings associated with the Christ. Yet, Jesus
was the long-awaited Messiah predicted by the Old Testament (Matthew 1:17).
Also
in the New Testament, Jesus appeared to have taken the Jewish apocalyptic
notion of the Son of Man as a Warrior Figure that will appear at the end of age
to destroy evil. Generally speaking, in Jewish apocalyptic literature there is
a Figure that is sometimes called “Son of Man” and sometimes the Son of Man
appears as a Warrior Ram. The Son of Man appears at the end of age to engage
the forces of evil in the final battle of history. Generally in Jewish
literature, the Son of Man generally preceded the Messiah and at other times the
Son of Man is usually identified with the Messiah. Either way, the Messiah then
sets up His Kingdom on earth. Thus, Jesus’ Jewish audience hearing Jesus
referring to Himself as the Son of Man would probably have associated Jesus’
reference to Himself as the Son of Man with a fiery apocalyptic Warrior or
military Figure that engage the forces of evil in the final battle of history.
“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 10:45
(NLT)
The
true authority of the “Son of Man” is revealed in Jesus’ humiliation, suffering,
and death. The “Son of Man” includes severe suffering as its primary revelation
(e.g. see Mark 10:45). Jesus came into this world as a Suffering Servant and
Redeemer who would suffer and die for human redemption (salvation) as the
Prophet Isaiah clearly predicted at Isaiah 52:13-53:12 (see also Romans 3:25; 2
Corinthians 5:21). Jesus often used “Son of Man” to describe Himself as the
Suffering Redeemer envisioned by the Prophet Isaiah (Isaiah 52:13–53:12 see
also see e.g., Matthew 12:40; Matthew 16:21-28; Matthew 17:9, 12, 22; Matthew
20:18, 28; Matthew 26:2, 24, 45; Luke 9:21-27; Mark 8:29-31; Mark 9:9, 12, 31;
Mark 10:33-34, 45; Mark 14:21, 41). Jesus often combined the common Jewish
understanding of the Son of Man with another Jewish tradition found at Isaiah
52:13–53:12 concerning the “Suffering Servant.” At Isaiah 52:13–53:12, the
Prophet Isaiah envisioned a Suffering Servant that does not fight back against
His enemies and He is slayed like a Lamb (see also John 1:29, 35-36; Hebrews
4:15; 1 John 3:5). Thus, Jesus combined the notions of Son of Man and Suffering
Servant and identified His true identity of coming to destroy the power of evil
(see also Mark 3:23-27). As the Son of Man, Jesus came to deliver people from
the power of sin and evil (1 Peter 2:22, 24). Jesus does not destroy evil with
another evil. Instead, Jesus willingly absorbed the power and forces of evil
into His pure body through His sacrificial death on the Cross that we may die
to sin and live for righteousness (see also Mark 8:31; Mark 9:31; Mark 10:33-34;
Romans 5:6; Romans 6:3-14). When Jesus was ridiculed and dead for humanities’
sin, Jesus did not perform the law of revenge (see Romans 12:17-21). As the Son
of Man, Jesus destroyed the powers of evil not by meeting evil with another
evil. Instead, Jesus soak up evil in Himself and this is the only way evil dies
as one does not return evil. This is what is meant that Jesus died for our sins
and died in our place (2 Corinthians 5:21). The only way to destroy evil is not
returning evil! Jesus disarmed and destroyed evil by not returning evil and
this is grand paradox of the Son of Man. Jesus also calls His followers to
humility, obedience, and suffering to obtain victory over sin and evil (see
Matthew 5:39-42, 44-45; 1 Thessalonians 5:15; 1 Peter 3:9). Following Jesus
requires self-denial, complete dedication to God, and willing obedience to Him
(Luke 9:23; John 14:15-21).
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).
Loyd,
Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological
Seminary, 2015.
Wiersbe,
Warren W. Bible Exposition Commentary
(Victor Books, 1989).
Thursday, April 16, 2015
Messianic Secret
A man with leprosy came and knelt in front of
Jesus, begging to be healed. “If You are willing, You can heal me and make me
clean,” he said. Moved with compassion, Jesus reached out and touched him. “I
am willing,” He said. “Be healed!” Instantly the leprosy disappeared, and the
man was healed. Then Jesus sent him on his way with a stern warning: “Do not
tell anyone about this. . . .” But the man went and spread the word,
proclaiming to everyone what had happened. As a result, large crowds soon
surrounded Jesus, and He could not publicly enter a town anywhere. He had to
stay out in the secluded places, but people from everywhere kept coming to Him.
Mark
1:40-45 (NLT)
During
His public ministry on earth, Jesus healed many diseases, casted out all kinds
of evil spirit, and performed many other miracles. Yet, after these miraculous
events, Jesus would often caution and warn the people whom He just healed or
performed a miracle to keep silent about who He is or what He had done (see
e.g., Matthew 8:3-4; Matthew 9:29-31; Matthew 12:15-16; Matthew 16:20; Matthew
17:9; Mark 1:23-25, 34, 44; Mark 3:11-12; Mark 5:42-43; Mark 7:36; Mark 8:29-30;
Mark 9:9; Luke 4:41; Luke 8:56; Luke 9:21; John 6:15). On three separate occasions,
Jesus commanded evil (unclean) spirits to silence as these evil spirits
recognized Jesus’ true identity as the Son of the Holy God (Mark 1:25, 34; Mark
3:11-12). Also, Jesus ordered silence after four miracles (cleansing of the
leper at Mark 1:44; raising of a dead girl at Mark 5:43; healing of a deaf-mute
at Mark 7:36-37; healing of a blind man at Mark 8:26). Moreover, Jesus twice
commanded His disciples to silence upon their recognition of Him as the Messiah
(Mark 8:29-30; Mark 9:9-10). Twice Jesus withdraws from the crowds to escape
His detection as the Messiah (Mark 7:24; Mark 9:30). These various people who
personally eye witnessed Jesus’ miracles and healing often wanted to make a
Messianic claim of Jesus but Jesus would often say “No.” But ironically, the
command to silence by Jesus as to His identity as the Messiah often resulted in
the opposite: the more Jesus commanded for silence, the more people kept
talking about Jesus’ miracles and healing (see Mark 1:45; Mark 5:20; Mark 7:24,
36-37). The people needed a miracle, they were desperate, and they needed Jesus’
help (Mark 1:34). Jesus’ authoritative teaching, healing, actions and bearings
all revealed Jesus as the long-awaited Messiah and the Son of God.
Jesus told the crowd not to tell anyone, but the
more He told them not to, the more they spread the news. They were completely
amazed and said again and again, “Everything He does is wonderful. He even
makes the deaf to hear and gives speech to those who cannot speak.” Mark 7:36-37
(NLT)
Why
did Jesus want to silence the people and not reveal His true Messianic
identity? The Holy Scriptures teaches about Jesus’ great popularity with the
people (e.g., see Matthew 4:23-25; Mark 1:28, 45; Mark 3:7-8; Luke 7:17)
coupled with His growing opposition from the religious leaders (e.g., see Mark
2:6-7 16, 24; Mark 3:2; 6, 22). Jesus’ full revelation early in His ministry as
the long awaited Messiah could have triggered a crisis before Jesus had
completed His ministry on earth (Matthew 8:4; Matthew 16:20; Mark 5:19, 43; Mark
7:36; Mark 8:26). Bible scholars commonly called Jesus’ command for silence about
His true identity as Messiah the “Messianic secret.” Scholars have given two
reasons for explaining why Jesus wanted to hide His true identity during His
public ministry.
First
in the first century, the Roman government would not tolerate anyone making a Messianic
claim. Often, there were others in the first century claiming to be the Messiah
and these self-appointed Messianic claims invoked rebellion against the Roman
government. So, the quickest way to stop Jesus’ true Messianic ministry was for
people to tell a Roman informant or solider that Jesus claimed to be the
“Christ” or the “Messiah.” If a Roman official heard the term “Christ,” these
Roman officials would have thought of Jesus as a military leader leading an
open rebellion against Rome. If Jesus had publicly used “Messiah” of Himself
early in His public ministry, He would have ignited political aspirations in
His hearers to appoint Him as King to drive out the Roman occupiers. This is
precisely the importance of the Jews’ action at Jesus’ triumphal entry into
Jerusalem (Matthew 21:1-9; Mark 11:1-10; Luke 19:29-38; John 12:12-15). Messiah
is the Hebrew word for the Greek word “Christ.” The key term was “Christ.” The
name “Jesus Christ” means Jesus the Messiah. There are many titles given to
Jesus in the New Testament – Son of God (Mark 1:1; Mark 15:39), Son of Man
(Mark 8:31), Prophet (Matthew 21:11), Rabbi or Teacher (John 3:2) and King of
the Jews (Matthew 27:37). However, the title Christ is the most politically
explosive and politically dangerous title given for Jesus. Because of the false
concepts of the Jewish people, who looked for an exclusively national and
political Messiah, Jesus did not want to precipitate a revolution against Rome.
Other titles given to Jesus, such as Son of God or Prophet would not have any
political references or meanings. So, if Jesus said He was the Christ or if the
people proclaimed Jesus were the Christ and the Rome informant heard, Jesus
would have been arrested immediately. Thus, early in Jesus’ public ministry, Jesus
did not openly claim to be the Christ. Ironically, there is only one place in
the Gospel that Jesus openly claimed to be the Christ and this is found at Mark
14:61-62 and this is significant Bible passage. Jesus’ self-revelation and
admission as Christ eventually lead to His death. The Roman government had no
toleration for the Christ. Therefore, Jesus invoked His Messianic secret to
allow the continuation of God’s plan of redemption through His sacrificial
death on the Cross (Luke 24:21; Romans 3:24-25).
Second,
the
Gospel writers reveal that everyone in the whole Judean countryside, all the
people of Jerusalem, the Galilean region and Gentile regions were talking about
Jesus and Jesus was gaining popularity and fame among the people (e.g., see Matthew
4:23-25; Mark 1:28, 45; Mark 3:7-8; Luke 7:16-17). Essentially, Jesus is a
“Rock Star”! Jesus’ miracles, authoritative teachings, casting out of evil
spirits, and healing help propelled Jesus’ notoriety among the people. Also, the
people were hopeless and suffering and Jesus provided the people salvation. The
word “saved” in both the Old Testament and the New Testament means rescue, restoration,
and wholeness. Jesus brought the people restoration, mercy, and healing. Sadly,
the people did not want to follow Jesus as a faithful disciple but only to get
a quick miracle, food, or healing.
Then, calling the crowd to join His disciples, He
said, “If any of you wants to be My follower (disciple), you must turn from
your selfish ways, take up your cross, and follow Me. If you try to hang on to
your life (soul), you will lose it. But if you give up your life (soul) for My
sake and for the sake of the Good News (Gospel), you will save it. And what do
you benefit if you gain the whole world but lose your own soul? Is anything
worth more than your soul? If anyone is ashamed of Me and My message in these
adulterous and sinful days, the Son of Man will be ashamed of that person when
He returns in the glory of His Father with the holy angels.” Mark 8:34-38
(NLT)
Following
Jesus as His disciple means placing Jesus first and foremost above all else,
even one’s own life (e.g., see Exodus 20:3; Matthew 6:33; Mark 8:34-38; Mark
10:17-23). Jesus said if anyone wants to be His disciple, then one must put
aside selfishness, self-centeredness, and self-love and follow Jesus
wholeheartedly (Mark 8:34). Anyone who insists on placing oneself first before Jesus
will lose life. Only those who “love the Lord your God with all your heart, all
your soul, and all your mind” will find true life, happiness, and peace (see
Deuteronomy 6:4-6; Matthew 22:37; Mark 12:29-30; Luke 10:27). Jesus is God incarnate
(in the flesh) and the fullness of God is within Jesus (John 1:1-5, 14;
Colossians 1:19; Colossians 2:9; Titus 2:13). The good promise is the one who
abandons his or her life for God (God the Father, God the Son (Jesus) and God
the Holy Spirit) will find life (Mark 8:34). Following Jesus is not about
getting but empting; not about securing but abandoning all for the sake of
God’s glory, honor and love.
Even
more, Jesus rejected the widely held Jewish view of the Messiah’s Kingship (see
e.g., John 18:36; Luke 24:21). During His public ministry, Jesus did not want
to stir up the popular, but mistaken, Jewish expectations of a wonder-working
Messiah that would arise as King of the Jews and deliver the Jewish people from
Roman oppression and bondage and so usher in the Kingdom of God (see Luke 1:68;
Luke 2:38; Luke 21:28; Luke 24:21). In the first century, the dominate view of
the Christ (Messiah) was that the Christ would be a military and political conqueror.
Possibly with the Messianic secret, Jesus wanted first to show by His words and
deeds that the true meaning of a Messiah (in contrast to many popular first
century notions of a Messiah) (see Matthew 12:17-21).
Jesus
had a quiet ministry as God’s Servant to bring justice, hope, repentance,
forgiveness of sins, and salvation to all people as Christ the Lord (Matthew
1:21; Luke 2:11; John 3:17; John 4:4-42; John 8:3-11; Acts 5:31). However while
Jesus was in Gentile (non-Jewish) territory, Jesus encouraged the man healed of
many evil spirits to “tell how much the Lord has done for you” (Mark 5:19).
This statement from Jesus was in marked contrast to Jesus’ exhortation to
silence after He performed a miraculous healings (e.g. see, Mark 1:34, 44). In
Gentile territory, there was little danger that about His identity as Messiah
would insight a riot by the people.
Then, the eleven disciples left for Galilee, going
to the mountain where Jesus had told them to go. When they saw Him, they
worshiped Him — but some of them doubted! Jesus came and told His disciples, “I
have been given all authority in heaven and on earth. Therefore, go and make
disciples of all the nations (people), baptizing them in the Name of the Father
and the Son and the Holy Spirit. Teach these new disciples to obey all the
commands I have given you. And be sure of this: I am with you always, even to the
end of the age.”
Matthew 28:16-20 (NLT)
Nevertheless,
once Jesus’ mission from God was completed, Jesus commissioned His disciples (faithful
followers) to go and tell the entire world of His identity (Matthew 28:16-20;
see also Acts 1:8). Jesus’ divine mission was to be the final sacrifice for
human sin. By His sacrificial death and His resurrection, Jesus provided
redemption for all people (see Matthew 20:28; Romans 3:24-25; Titus 2:14). Complete
human understanding of Jesus’ identity was the Messiah would only be possible
after Jesus’ resurrection (Mark 9:9-10). After Jesus’ sacrificial death and
resurrection, Jesus commissioned His disciples to tell everyone what they has
experience. Jesus’ finished work demonstrated His true and full identity as the
Messiah!
“So let everyone in Israel know for certain that
God has made this Jesus, whom you crucified, to be both Lord and Messiah!” Acts 2:36
(NLT)
The
early Jewish church following Jesus’ death and resurrection did not hesitate to
call Jesus the Messiah (Matthew 16:16; Acts 2:36; Ephesian 1:1). The Apostle
Peter’s first sermon at Pentecost openly acknowledged Jesus the Christ (see
Acts 2:36; Acts 4:33). Jesus’ sacrificial death and resurrection confirmed Him
as the true Messiah sent from God the Father (Romans 1:4; Philippians 2:9-11).
Therefore, God elevated Him (Jesus) to the place
of highest honor and gave Him the Name above all other names, that at the Name
of Jesus every knee should bow, in heaven and on earth and under the earth, and
every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Philippians
2:9-11 (NLT)
References
Zondervan NIV
Study Bible
(Grand Rapids, MI: Zondervan, 2008).
Butler,
Trent. Holman Bible Dictionary
(Broadman & Holman Pub., 1991).
Elwell,
Walter A. Evangelical Dictionary of
Theology, Second Edition (Grand Rapids, MI:
Baker Book House Company, 2001).
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.
Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.
Thursday, April 9, 2015
Who Is Jesus? Jesus Is An Authoritative Teacher and Healer.
Jesus went throughout Galilee, teaching in their
synagogues, preaching the Good News of the Kingdom, and healing every disease
and sickness among the people. News about Him spread all over Syria, and people
brought to Him all who were ill with various diseases, those suffering severe
pain, the demon-possessed, those having seizures, and the paralyzed, and He
healed them. Large crowds from Galilee, the Decapolis (Ten Cities), Jerusalem,
Judea and the region across the Jordan followed Him. Matthew
4:23-25 (NIV)
After
Jesus preached His initial sermon (Mark 1:14-15) and called His first four
disciples (Mark 1:16-20), what follows in the Gospels is a series of stories that
paints the theological portrait of Jesus not only as the Son of God but as a Preacher,
Teacher and Healer (Matthew 4:23-25; see also Mark 1:35-39; Luke 4:42-44). The
chronological connections of these stories are very loose because the Gospel
writers do not provide a day by day account or travel log of Jesus’ public
ministry. For example in Mark’s Gospel, Mark will say “sometimes later” and no
one knows the exact time. This is common in all four Gospels because the
writers do not give us a clear chronology of Jesus’ day to day activities. Instead,
the Gospel writers paints Jesus’ theological portrait with their series of
stories about Jesus’ public ministry. All four Gospels in the New Testament
portrays Jesus as a traveling Preacher, Teacher and Healer that travels from one
small village to another and Jesus is accompanied by His disciples (faithful
and genuine followers) (Matthew 4:23-25).
Jesus
preached the Good News (also called the “Gospel”) of the Kingdom (Luke 4:43-44).
The Good News has come to everyone who wanted to hear this lifesaving message.
The Gospel is that the Kingdom of God has come – the presence, reign and rule
of God came to earth with Jesus. Also, the Gospel is that God is with us and God
loves and cares for us (John 3:16; see also Luke 17:20-21). The prerequisites (or
requirements) for entrance into the God’s Kingdom included repentance (Matthew
4:17; Mark 1:15), righteousness (Matthew 5:20), and wholehearted faith
(dependence, allegiance, and belief) in God (Matthew 18:3; see also John 3:3).
Jesus and His companions went to the town of
Capernaum. When the Sabbath day came, He went into the synagogue and began to
teach. The people were amazed at His teaching, for He taught with real
authority — quite unlike the teachers of religious law. Mark 1:21-22
(NLT)
Beginning
with Mark 1:21, Jesus and His disciples came to the town of Capernaum and on
Saturday (Sabbath) morning and they went into the Jewish place of worship — the
synagogue (see also Luke 4:31). The town of Capernaum was Jesus’ headquarters
or base of operation during His public ministry in the Galilee region (Matthew
4:13-14). Jesus moved from Nazareth, His hometown, to Capernaum (Matthew
4:12-13). Capernaum is located about 20 miles farther north of Nazareth and
situated on the northwest shore of the Sea of Galilee. When the Sabbath day
came, Jesus went into the synagogue and began to teach (Mark 1:21). Jesus
customarily went into the synagogue on the Sabbath Day (Saturday) (Luke 4:16). Jesus
was a good Jew and the synagogue was His institution. The synagogue was the
center of Jewish worship and could be organized anywhere by ten married Jewish
men. Thus, Jesus’ custom of regular worship sets an example for all God’s
people.
Mark
summarizes Jesus’ ministry by saying “and He was teaching them” (see also Mark
1:21; Mark 2:13; Mark 10:1; Mark 14:49). Throughout Jesus’ public ministry,
Jesus was custom to teaching the people (Mark 10:1). Although Mark records far
fewer actual teachings of Jesus than the other Gospel writers, there is a
remarkable emphasis on Jesus as Teacher. The words “Teacher,” “teach” or
“teaching,” and “Rabbi” are applied to Jesus in Mark’s Gospel thirty-nine (39)
times. As Jesus was teaching, the congregation was astonished and amazed at His
sermon (Mark 1:22; Mark 6:2; Luke 4:32; see also Luke 2:46-48). Gospel writer
Mark frequently reported the amazement and astonishment that Jesus’ teaching
and action produced during His public ministry (e.g., see Mark 2:12; Mark 5:20,
42; Mark 6:2, 51; Mark 7:37; Mark 10:26, 32; Mark 11:18; Mark 12:17; Mark
15:5). Jesus taught with real authority. He was forthright and confident. Unlike
other synagogue teachers, Jesus did not try to prove His sermon points by quibbling
and quoting like the religious teachers. Other religious teachers in the
synagogue often quoted from well-known rabbis to give their teaching more
authority. However, Jesus did not have that need because Jesus is God (e.g.,
see John 20:28; Romans 10:9; Colossians 1:19; Colossians 2:9). With the
fullness of God dwelling in Him, Jesus knew exactly what the Holy Scriptures
said and meant as He is the ultimate authority! As God, Jesus taught and spoke as
One with divine authority as Jesus’ authority was Himself (Matthew 7:28-29;
Matthew 9:6, 8; Mark 1:22; John 7:46). Even more, Jesus’ life was authentic and
true. There was no discrepancy in what He said and what He did. Jesus was real!
Jesus preached and His life and teaching matched perfectly with no
inconsistency. The people observed Jesus’ genuineness and authenticity as His
life, teaching and preaching produced “good fruit” (Matthew 7:15-20).
Suddenly, a man in the synagogue who was possessed
by an evil spirit began shouting, “Why are You interfering with us, Jesus of
Nazareth? Have You come to destroy us? I know who You are — the Holy One sent
from God!” Jesus cut him short. “Be quiet! Come out of the man,” He ordered. At
that, the evil spirit screamed, threw the man into a convulsion, and then came
out of him. Mark 1:23-26 (NLT)
In
the Jewish synagogue, there was one with “an unclean spirit” (Mark 1:23). This
person’s life was controlled and driven by evil and he was suffering and
bondage. This scene revealed the powerlessness of the synagogue with the presence
of an unclean spirit. Even in the synagogue, this man life was controlled by
evil and he was suffering. People with unclean (evil) spirits are not happy
people. Such evil spirits could cause mental disorders and other violent
behaviors (Matthew 8:28-34; Mark 5:1-20; Luke 8:26-29), bodily disease (Luke
13:10-16) and rebellion against God (Revelation 16:14). The unclean spirit
recognized Jesus (Mark 1:24). Jesus authoritatively said to the unclean spirit
to “be quiet” and to “come out of the man” (Mark 1:25, 34). This is one of many
exorcisms in Mark’s Gospel. There were people in the first century casting out
unclean spirits with special charms, special water, and many other long and
struggling methods to drive out the evil spirits. However, these people
struggled to gain power over evil spirits. In Mark, Jesus simply said “be
quiet” and “come out of him!” (Mark 1:25). Jesus simply authoritatively spoke
with no necessities of potions, magic charms, etc. and no effort. Jesus’ Word
was His authority. The evil spirt immediately responded to Jesus’ Lordship and
Kingship (Mark 1:26). Jesus healed not just their physical sickness, but also their
spiritual sickness as well. There is no sin, sickness, pain or problem too
great or too small for Jesus.
Amazement gripped the audience, and they began to
discuss what had happened. “What sort of new teaching is this?” they asked
excitedly. “It has such authority! Even evil spirits obey His orders!” The news
about Jesus spread quickly throughout the entire region of Galilee. Mark 1:27-28
(NLT)
At
Mark 1:27, all were amazed and all began to discuss “who was Jesus.” Jesus’
teaching was not based on scribal authority and unclean spirits obeyed Jesus’
authority (Mark 1:28). Jesus’ fame spread throughout Galilee (Luke 4:36-37). By
days end and because of the fame of Jesus, people were bringing their sick, the
lame and people filled with evil spirits to Jesus (Mark 1:32-34). There was
hopelessness and despair of the people. Jesus healed all kinds of disease and
casted out all kinds of evil spirits. Jesus would not let the demons to speak
because they recognized Jesus.
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).
Loyd,
Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological
Seminary, 2015.
Wednesday, April 1, 2015
Following Jesus
One day as Jesus was walking along the shore of
the Sea of Galilee, He saw Simon (Peter) and his brother Andrew throwing a net
into the water, for they fished for a living. Jesus called out to them, “Come,
follow Me, and I will show you how to fish for people!” And they left their
nets at once and followed Him. A little farther up the shore Jesus saw
Zebedee’s sons, James and John, in a boat repairing their nets. He called them
at once, and they also followed Him, leaving their father, Zebedee, in the boat
with the hired men.
Mark 1:16-20 (NLT)
Mark
1:16-20 gives the first account of Jesus’ call of His first four disciples, who
were commercial fisherman (see parallel references at Matthew 4:18-22; Luke
5:2-11; John 1:35-42). These four fishermen were common and ordinary working
men and they worked in the very popular fishing industry of the first century. In
the first century world, most people ate fish and the fishing industry was very
expensive and burdened with heavy taxation from the Roman government. The
fishing industry was strenuous and physically demanding work. The men who
worked in the fishing industry were not very religious and did not recognize
the Sabbath laws or the laws of clean and unclean. Also, fisherman bargained
with other fishermen and they often were around all kinds of wicked and
dishonest people.
One
day as Jesus was walking along the shores at the Sea of Galilee, Jesus called four
ordinary fishermen while working. First, Jesus saw Simon (Peter) and his
brother Andrew fishing with nets and Jesus said to the two men, “Come, follow
Me, and I will show you how to fish for people!” (Mark 1:17 NLT). Another
translation said, “Come, follow Me! And I will make you fishermen for the souls
of men!” (Mark 1:17, TLB). At once, Simon and Andrew immediately left their
nets and followed Jesus (Mark 1:18). A little farther up the shoreline, Jesus
saw Zebedee’s sons, James and John, in a boat mending their nets (Mark 1:19).
Once again, Jesus He called the two brothers while working, and immediately James
and John left their father Zebedee in the boat with the hired men and followed
Jesus (Mark 1:20).
Mark
uses the term “following Jesus” or “following Me” nineteen (19) times in his
Gospel. One of the fundamental purposes of Mark’s Gospel is to help readers
understand and accept the call to follow Jesus. “Following Jesus” describes
what it means to live in an intimate relationship with Jesus. The Gospels reveal
that the call to discipleship is definite and demands a response of total
commitment or allegiance to Jesus with a genuine heart devoted to Him above all
else (e.g. see also Matthew
4:18-22; Luke 5:27-28; Luke 14:25-27; Luke 18:28-30). Following Jesus requires right
heart motives and not selfish reasons (Mark 8:34). Jesus asks for lifelong
allegiance (Luke 9:57-62) as the essential means of doing the will of God (Matthew
12:49-50; John 7:16-18). Most important, following Jesus means genuine
repentance (turning from sins and turning to God) and belief (faith
and trust) in Jesus (see Mark 1:14-15). In essence, being a disciple is a
matter of following Jesus with a willing, obedient, and repentant heart (e.g.,
see Matthew 4:17; John 13:34-35; John 15:9-17). To follow Jesus for our own selfish
purposes would be asking Jesus to follow us.
Even
more, those who follow Jesus are promised entrance into God’s eternal Kingdom
(see John 3:15-21; John 11:25-26). Also, followers of Jesus receive God’s
forgiveness for their sins (1 John 4:9-10; see also Mark 2:7, 10; Romans 3:23-26;
Romans 5:9-11; 2 Corinthians 5:17-21), and membership into God’s family (John
1:12-13). Followers of Jesus are saved from judgment and condemnation (Ephesians
2:8-9) and obtain eternal life (Titus 3:3-8). Amazingly, becoming a genuine
follower of Jesus takes us way from a life of egotism, self-centeredness, and
narcissism to a life of honest love of God and love of others (Matthew
22:34-40; Mark 12:28-31; Luke 10:25-37; John 13:34-35). As followers of Jesus,
we actually become better people and God works all things for our good (Romans
8:28)
These
four ordinary men – Simon Peter, Andrew, James and John – called by Jesus did
not make excuses or hesitate when called by Jesus. Immediately, these ordinary
men left at once and followed Him. Jesus told called these four ordinary men to
leave their fishing business and become “fishers of people” (Matthew 4:19) and
to help others find God. Jesus was calling these four ordinary men away from
their productive business to be productive spiritually by seeking people for God.
The God of the universe was fully in Jesus (Colossians 2:9).
When
first following Jesus, these four men did not fully understand Jesus’ mission
and role as Messiah, Son of God, and King of Israel until after Jesus’ death. These
men’ faith often wavered or faltered during Jesus’ earthly ministry. Despite
their wavering faith and lack of understanding during Jesus’ earthly ministry,
these men became powerful witnesses to Jesus’ resurrection and the saving acts
of God. Most important, their lives were transformed by God's Holy Spirit. After
Jesus' ascension to heaven, these men were filled with God’s Holy Spirit and
empowered to continue Jesus’ ministry to the world.
When
looking at these four ordinary men who left all to follow Jesus, Christians
today would call these four men heroes for following Jesus. In the first
century, these men would have been looked upon as shameful and disgraceful. In
the first century, a man’s first loyalty was his family in obedience to the
Fifth Commandment (see Exodus 20:12; Deuteronomy 5:16). In the first century
Jewish world, the Fifth commandment was taken very serious. In that culture,
families had no other means or social network to survive without family
support. In Rome society, children and older adults were sometimes abandoned if
no families were available for care and support. In Jewish society, caring for one’s
family were held in high esteemed. So these first disciples who abandoned their
families and followed Jesus would have been considered shameful and disgraceful.
Also
at this point in Jesus public ministry, who was Jesus? Nowhere at this point had
Jesus obtained the level of rabbinic authority although later in the Scriptures
Jesus was considered a Rabbi (e.g., see Matthew 26:25, 49; Mark 9:5; Mark 10:51;
Mark 11:21; John 1:38, 49; John 3:2, 26). In the first century, one became a
rabbi after two significant events. First, one had to apply for admission to
the rabbi and the rabbi had to accept the student as his disciple. Second, the
rabbi then taught his disciples the oral interpretations of the Law which his
disciples memorized. The disciples did not follow the rabbi but the disciples
followed the content of the rabbis’ teaching. The first century Jewish world
was an oral society and teaching was often passed down through oral
communication and then memorized. The Talmud was the written version of the
oral interpretation of the Law. Thus, the rabbis passed the oral interpretation
of the Law from one disciple to another disciple. Rabbis even taught their
students certain ways to prayer as noted in the Gospels with the disciples
asking Jesus for a special prayer.
In
many respects Jesus differed from the traditional rabbis. In the Gospels, the
disciples do not first come to Jesus but Jesus takes the initiative of first
calling the disciples. Jesus’ calling of disciples was the very opposite of the
way first century rabbis called disciples. Jesus called the disciples to
“Follow Me” (Luke 5:27). In the first century, disciples of the rabbis could
select their rabbis. Also, Jesus called His disciples during their ordinary fishing
duties. As indicated above, a fisherman’s job was very strenuous work and Jesus
sought these disciples while working their very strenuous fishing jobs. Also,
Jesus’ call to become His disciple is opening ended with the statement “follow
Me”. Jesus did not tell these four men to come and follow a particular
interpretation of the Law or a body of teaching but to come follow Him as a
Person. Jesus’ calling of His disciples were very uncommon in the first century
Jewish world. Thus, Jesus’ call of His first disciples was considered radical
and not typical of first century rabbis calling their disciples. Yet Jesus’ calling of these disciples would
also be considered a disgraceful event because these first four men left their
families and their responsibilities to follow Jesus.
Most
important, Jesus’ call of His first disciples reveal the Kingdom of God
involves ordinary people taking radical steps towards God. God’s Kingdom is
present in everyday and ordinary life. God’s Kingdom arrived in the Person of
Jesus (see Matthew 4:23; Mark 1:14-15; Luke 4:18-21, 42-43). For these
fishermen, the Kingdom of God came in the ordinary daily activities of life
even in the pit of working. The incarnation (advent) of Jesus reveals God is
omnipresent every day. The Kingdom of God also has a future and
not-yet-realized dimension that awaits Jesus’ second return (Mark 14:25, 61-62).
The ultimate judgment of evil, the final establishment of justice, and the
extermination of disease, poverty, and even death will find their fulfillment
when Jesus returns in glory (see Mark 13:24-27), judges the world (Mark 8:38; Mark
13:26; Mark 14:62) and resurrects the dead (1 Corinthians 15:12-57; 1 Thessalonians
4:13–5:11). Thus, the Kingdom of God arrived at the first advent (incarnation)
of Jesus and will be finalized at Jesus’ second return.
Jesus went up on a mountainside and called to Him
those He wanted, and they came to Him. He appointed Twelve -- designating them
apostles -- that they might be with Him and that He might send them out to
preach and to have authority to drive out demons. These are the Twelve He
appointed: Simon (to whom He gave the name Peter); James son of Zebedee and his
brother John (to them He gave the name Boanerges, which means Sons of Thunder);
Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus,
Simon the Zealot and Judas Iscariot, who betrayed Him. Mark 3:13-19
(NIV)
Mark
3:13-19 gives Mark’s account of the choosing of the Twelve (see parallel
references at Matthew 10:2-4; Luke 6:12-16; Acts 1:13). The four lists
of the Twelve in the New Testament are sometimes called “disciples” and “apostles”.
The exact names of the Twelve disciples in the New Testament are not consistent
but varied in Matthew 10:2-4; Mark 3:13-19; Luke 6:12-16; Acts 1:13. In the
early church, the names and identities of the Twelve apostles were not
important. Instead, the early church emphasized there were Twelve apostles
appointed by Jesus to represent the Twelve tribes of Israel. Thus, Jesus did
not choose Twelve disciples for practical reason but as a connection with
Israel (Matthew 19:28), showing the connection between the old religious system
and the new one based on Jesus' new covenant. Many people followed Jesus,
including women (e.g., see Mark 15:40; Luke 8:1-4; Luke 23:49; Luke 24:10; John
19:25). However, the Twelve received the most intensive training from Jesus. We
see the impact of these men and women throughout the rest of the New Testament.
Peter, James and John dominated the story.
Most
important, Mark 3:14 also gives another definition of discipleship. The disciples
were called to be with or follow Jesus so they would preach and have authority
to “cast out demon”. So there are three things to be a disciple (1) intimate fellowship
or association with Jesus Himself; (2) to preach the Kingdom of God – Jesus came
preaching the Kingdom, and (3) to cast out demons (e.g., see Matthew 10:1,5-15;
Mark 6:7-13; Luke 9:1-6). Such good tasks were not limited to the Twelve
apostles (Luke 10:1-24).
At
Mark 3:14, Jesus called the Twelve men “apostles.” The difficult question is
what was the place of the Twelve apostles in the life of the early church and
that answer is not clear from the reading of the New Testament. There were
differing meanings of the role of the apostles in the New Testament. The word
“apostle” basically means a person who is sent on a mission as a messenger or
authorized representative (Mark 6:30). In the New Testament, the term “apostle”
primarily meant that group of people within the early church who were eyewitnesses
of the historical Jesus and traveled with the Lord Jesus from the time He was
baptized by John the Baptist through His resurrection until the day He was ascended
to heaven (Acts 1:21-22). Jesus originally gave the title “apostle” to His
closest circle of friends, the Twelve (Luke 6:12-16).
Apparently
Jesus’ disciples first included “a great multitude of disciples” (see Luke 6:17;
Acts 1:15). Jesus formed certain smaller and more specifically defined groups
within that “great multitude.” These smaller groups would include a group of
“seventy” or “seventy-two” (Luke 10:1, 17), the “Twelve” (Matthew 11:1; Mark
6:7; Luke 9:1), and perhaps an even smaller, inner group within the Twelve,
consisting especially of Peter, James, and John — whose names (with Andrew)
always figure first in the lists of the Twelve (see Matthew 10:2; Mark 3:16-17;
Luke 6:14; Acts 1:13). Peter, Andrew, James,
and John’ calling stories are especially highlighted in the Gospels (see Matthew
4:18-22; John 1:35-42), and these inner circle of men (Peter, James and John)
accompanied Jesus on certain significant occasions of healing and great revelation
(see Matthew 17:1; Mark 13:3; Luke 8:51). The New Testament frequently uses the
term “disciple” to refer generally to all those who come to Jesus in faith,
having heard and believed the Good News (Gospel), and obey His teaching with
allegiance and faithfulness (e.g. see Matthew 28:19-20; Acts 6:1-2, 7)..
Essentially, the words “apostle,” “believer,” and “disciple” are synonymous.
After
the first Easter, the term apostle was expanded by the early church to include
not only to the Twelve, but to a wider circle of authoritative people that had
eyewitness and proclaimed the resurrected Jesus (e.g. see Acts 14:4,14; Romans
16:7; 1 Corinthians 4:9; Corinthians 15:5-9; 2 Corinthians 11:13; Galatians
1:19; Galatians 2:7-9). For instance Paul was considered an apostle by the
early church (see Romans 1:1) and apostle also applied to larger groups of
people including Barnabas (see Acts 14:14), James the Lord’s brother (Galatians
1:19) and possible Andronicus and Junias (Romans 16:7). The Gospels clearly
show that the word “disciple” or “apostle” can refer to others besides the Twelve
(Mark 4:10). These disciples included a larger company of people from whom He
selected the Twelve (Mark 3:7-19; Luke 6:13-17). This larger group of disciples
or followers included both men and women (see Luke 8:1-3; Luke 23:49) from all backgrounds
of life and
they represented a wide range of life experiences. Even the Twelve included a
variety of people: fishermen, a tax collector, and a Zealot. Jesus was no doubt
especially popular among the poor, outcast and religiously unclean. However,
Jesus was also popular with people of great wealth and of theological training
(e.g., see Luke 19:1-10; John 3:1-3; John 12:42; John 19:38-39). Nevertheless,
these initial Twelve men chosen by Jesus were considered authorized
representatives of Jesus. Importantly, the disciples or apostles of Jesus are
to do the same things that Jesus did - casting our demons, preaching, and
healing. The disciples are to continue Jesus’ good work on earth (Matthew 10:1;
Mark 3:14-15).
Then Jesus went out to the lakeshore again and
taught the crowds that were coming to Him. As He walked along, He saw Levi son
of Alphaeus sitting at his tax collector’s booth. “Follow Me and be My
disciple,” Jesus said to him. So Levi got up and followed Him. Later, Levi
invited Jesus and His disciples to his home as dinner guests, along with many
tax collectors and other disreputable sinners. (There were many people of this
kind among Jesus’ followers). But when the teachers of religious law who were
Pharisees saw Him eating with tax collectors and other sinners, they asked His
disciples, “Why does He eat with such scum?” When Jesus heard this, He told
them, “Healthy people do not need a doctor — sick people do. I have come to
call not those who think they are righteous, but those who know they are
sinners.”
Mark 2:13-17 (NLT)
Mark
2:13-17 gives the call account of Levi the tax collector by the sea (see
parallel references at Matthew 9:9-13; Luke 5:27-32). Jesus spent a lot of time
during His public ministry by the Galilean sea. The sea was where unchurched
people were present. As with the four Peter, Andrew, James and John, Jesus told
Levi (also known as Matthew) to “follow Me” and Levi immediately rose up and
followed Jesus (Mark 2:14). Jesus’ calling of Levi was a radical action. In the
first century, tax collectors were considered notorious sinners. Fishermen were
on the outer edge of religious society and tax collectors were considered scum
(Mark 2:16). These tax collectors were Jews and unjustly stole money through
tax collection for the Roman government from other Jews. When Jesus called
Levi, He added to His closest circle a notorious cheat and theft. Levi would go
on to write the Gospel of Matthew.
Mark
goes on to say that Jesus shared a meal with Levi’s tax collector associates
and other sinners (Mark 2:15). In this first century culture, a meal was a
sacred occasion. For Jesus to eat with these people was to open His life to
their sin and wickedness. Essentially, Jesus’ eating with sinners and tax
collectors crushed religious first century standards. The religious authorities
were amazed at Jesus’ association with tax collectors and other sinners (Mark
2:16). However, Jesus spent time with whoever needed or wanted to hear and accept
His message — poor, rich, bad, and good. Jesus heard the religious authorities’
discussion about this sharing a meal with tax collectors and sinners and said “Healthy
people do not need a doctor — sick people do. I have come to call not those who
think they are righteous, but those who know they are sinners” (Mark 2:17 NLT).
Jesus’ statement is a clear and simpler answer of why Jesus came into the world
and His statement unleashed a religious fire storm.
Then, calling the crowd to join His disciples, He
said, “If any of you wants to be My follower, you must turn from your selfish
ways, take up your cross, and follow Me. If you try to hang on to your life,
you will lose it. But if you give up your life for My sake and for the sake of
the Good News (Gospel), you will save it. And what do you benefit if you gain
the whole world but lose your own soul? Is anything worth more than your soul?
If anyone is ashamed of Me and My message in these adulterous and sinful days,
the Son of Man will be ashamed of that person when He returns in the glory of
His Father with the holy angels.” Mark 8:34-38 (NLT)
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).
Butler,
Trent. Holman Bible Dictionary
(Broadman & Holman Pub., 1991).
Loyd,
Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological
Seminary, 2015.
Thursday, March 26, 2015
Jesus’ First Sermon
Now after John was arrested, Jesus came into
Galilee, preaching the Gospel of God, and saying, “The time is fulfilled, and
the Kingdom of God is at hand; repent, and believe in the Gospel.” Mark 1:14-15
(RSV)
Empowered
by the Holy Spirit and passing the test of pure evil (Mark 1:9-13; Luke 4:14),
Jesus gives His first sermon in Galilee. Jesus proclaimed, “The time promised
by God has come at last . . . . The
Kingdom of God is near (arrived)! Repent of your sins and believe
the Good News!” (Mark 1:14-15 NLT). These first words spoken by Jesus give the theme
and centerpiece of Jesus’ preaching and teaching (see also Matthew 4:17). Jesus’
teaching and preaching focused on the Kingdom of God, the need for repentance,
and belief (trust) in the Gospel of God (Mark 1:14-15). More than a hundred
references to the Kingdom of God appear in the New Testament Gospels, many in
Jesus’ parables (e.g., see Matthew 13:24, 31-33, 44-47; Matthew 20:1; Matthew
22:2; Mark 4:11; Luke 8:1).
The
Gospel is called “the Gospel of God” because the Gospel comes from God and reconciles
(unites) us to God through wholehearted faith in Jesus (see 2 Corinthians
5:17-21; see also Romans
1:1; Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:2, 8-9; 1 Peter 4:17).
Also, the Gospel is “the Gospel of the Kingdom” because faith (trust) in Jesus brings
you into God’s Kingdom, into God’s family, and brings eternal life (John 1:12-13;
John 3:15-16). Gospel is the usual New Testament translation of the Greek word
“euangelion.” The word Gospel simply means “Good News.” The Gospel is the Good
News that God's unique Son (Jesus Christ) has come into the world to bring
salvation (Matthew 1:21). Through belief (faith or trust) in God’s Son and
repentance, our sins can be forgiven, we can be reconciled to God, and declared
God’s child (e.g., see John 1:12-14; John 3:16; Ephesians 2:5, 8-9; 2
Corinthians 5:11-21). Even more, the Gospel is God’s proclamation victory over
sin, death, and hell (see 1 Corinthians 15:1-8, 51-52; Galatians 1:1-9). The
Gospel is the power of God’s Holy Spirit to raise the dead, to bring new life,
and release bondage from sin (Romans 1:16-17; Romans 15:13; 1 Corinthians
2:4-5; 1 Thessalonians 1:5). Most important, JESUS IS THE GOSPEL OF GOD! In
Jesus is the fullness (totality) of God with all God’s powers and attributes (Colossians
1:19; Colossians 2:9).
With
the arrival of Jesus, the Kingdom of God had come (Mark 1:15). The only
response to the arrival of God’s Kingdom was to first repent and second
trust (believe) in the glorious Good News (Gospel) of the Kingdom of God. Like
the Old Testament prophets and John the Baptist, God’s unique Son Jesus also preached
the necessity of repentance (Matthew 3:2; Matthew 4:17; see also e.g., Hosea
3:4-5; Joel 2:12-17; Amos 5:4-6, 14-15). Repentances mean wholeheartedly turning
our hearts and minds away from sins and genuinely seeking God. God always
grants forgiveness when there is honest repentance.
Next,
the idea of God’s Kingdom is central to Jesus’ teaching and preaching. What
does “Kingdom of God” mean? The basic meaning of Kingdom of God means the reign
or rule of God. The Old Testament contains no specific references to the
Kingdom of God. However, the Kingdom of God takes its initial shape from
Israel’s understanding of God as King (e.g. see 1 Samuel 12:12; 1 Kings 22:19; Psalm
5:2; Psalm 47:2, 7-8; Psalm 146:10; Isaiah 52:7; Revelation 4:9). In the Old
Testament, God is spoken of as ruling and reigning (e.g. see Psalm 103:19; Daniel
4:17, 25-37). As Creator of the world, God is exalted above all creation and
rules in majesty. The arrival of Jesus ushered in the eternal and heavenly
reign of God throughout all the earth.
The
proclamation of God’s Kingdom by Jesus meant “the time has come” (Mark 1:15).
The Apostle Paul calls this moment the “fullness of time” or “just the right
time” (Romans 5:6; Galatians 4:4; Ephesians 1:10). In Greek language, there are two words for
time. The first is “chronos” which means progressive time, quantity of time, or
chronological time. Second, mean “kairos” which means “critical or opportune
moment” and this form of time requires an immediate action or an immediate
response to a significant moment in time. So when Jesus said “the time has come,”
Jesus was declaring the right “kairos” has come and you most do something now
(Mark 1:15). The rule or reign of God’s Kingdom had now come into the human
world and the Kingdom will also arrive at the second coming of Jesus (e.g., Matthew
25:1-46). So the Kingdom of God is the rule (reign) of God which He extended
over human lives through the ministry of Jesus (Mark 1:15); and the Kingdom of
God is also is God’s rule which will be consummated or made complete in the
future.
From then on Jesus began to preach, “Repent of
your sins and turn to God, for the Kingdom of Heaven is near.” Matthew 4:17
(NLT)
Then,
Jesus follows with two requirements of the Kingdom of God: (1) repent and (2) believe in the Gospel
(Mark 1:15). Entrance into God’s Kingdom require repentance (forsaking and
turning one’s heart and minds from sin) and belief in the Gospel of God, which
is Jesus! In His preaching, Jesus invited people to enter the Kingdom of God. We
must make the Kingdom of God our first priority and seek the Kingdom ahead of
everything else and turn from evil (Matthew 6:33). Righteous living (turning
from evil and seeking God) was also the continued central teaching of Apostle Paul
and the other Apostles (e.g., Romans chapters 12 through 15; 1 Peter 1:13-25).
For the Kingdom of God is not a matter of what we
eat or drink, but of living a life of goodness and peace and joy in the Holy
Spirit. If you serve Christ with this attitude, you will please God, and others
will approve of you, too. Romans 14:17-18 (NLT)
Throughout
the Gospels and other books of the New Testament, there are direct references
to the “Gospel of God,” “the Gospel of the Kingdom,” or the “the Kingdom of
heaven” (e.g., see Matthew 3:1-2; Mark 1:14-15; Luke 9:1-2). Jesus prophesied this
same message shall be taken to the ends of the world (Matthew 24:14; Mark 13:10)
and Jesus commissioned His disciples (faithful followers) to continue the
message of the God with the help of the Holy Spirit (see Matthew 28:18-20; Mark
16:15-18; Acts 1:3-8). Clearly, the early church proclaimed the same message
Jesus Christ preached, that is, “the Gospel of the Kingdom of God” and the need
to turn away from sin and turn to God (see Acts 8:12; Acts 19:8; Acts 20:25; Acts
28:23, 30-31).
I have had one message for Jews and Greeks alike —
the necessity of repenting from sin and turning to God, and of having faith in
our Lord Jesus.
Acts 20:21 (NLT)
References
Spirit Filled
Life Study Bible
(Nashville, TN: Thomas Nelson, 1991).
Zondervan NIV
Study Bible
(Grand Rapids, MI: Zondervan, 2008).
Butler,
Trent. Holman Bible Dictionary (Broadman
& Holman Pub., 1991).
Edwards,
James R. The Gospel According to Mark
(Grand Rapids, MI: Eerdmans Publishing Company, 2002).
Kelber,
Werner. Mark’s Story of Jesus
(Houston, TX: Fortress Press, 1979).
Loyd,
Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological
Seminary, 2015.
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