A Fruitful Heart

Jesus:  ³ “Listen! A farmer went out to plant some seed. ⁴ As he scattered it across his field, some of the seed fell on a footpath, and the birds came and ate it. ⁵ Other seed fell on shallow soil with underlying rock. The seed sprouted quickly because the soil was shallow. ⁶ But the plant soon wilted under the hot sun, and since it did not have deep roots, it died. ⁷ Other seed fell among thorns that grew up and choked out the tender plants so they produced no grain. ⁸ Still other seeds fell on fertile soil, and they sprouted, grew, and produced a crop that was thirty, sixty, and even a hundred times as much as had been planted! . . . ¹⁴ The farmer plants seed by taking God’s Word to others. ¹⁵ The seed that fell on the footpath represents those who hear the message, only to have Satan come at once and take it away. ¹⁶ The seed on the rocky soil represents those who hear the message and immediately receive it with joy. ¹⁷ But since they do not have deep roots, they do not last long. They fall away as soon as they have problems or are persecuted for believing God’s Word. ¹⁸ The seed that fell among the thorns represents others who hear God’s Word, ¹⁹ but all too quickly the message is crowded out by the worries of this life, the lure of wealth, and the desire for other things, so no fruit is produced. ²⁰ And the seed that fell on good soil represents those who hear and accept God’s Word and produce a harvest of thirty, sixty, or even a hundred times as much as had been planted!” Mark 4:3-8, 14-20 (NLT)

Mark 4 consists of a group of parables that focus on the issue of planting and sowing seeds. The first parable concerns Jesus’ parable of the sower and the different responses people make to God’s Word (Mark 4:3-8, 14-20; see also Matthew 13:3-9, 18-23; Luke 8:4-8, 11-15). In the parable of the sower, Jesus describes how the Kingdom of God begins in people’s lives. God’s Kingdom begins with the planting of seeds in the hearts of people (Matthew 13:19). God’s Word is the seed (Mark 4:14; Luke 8:11) and the sower is God’s servants or messengers who shares God’s Word with others (1 Corinthians 3:5-9). Jesus is the initial Sower of God’s Word. Jesus is the Word of God incarnate (human flesh) (John 1:1-5, 14). As the Word of God, Jesus is the sum of all that God wanted to say to humanity. After Jesus, the sower represents all servants and messengers who faithfully and genuinely plant and share God’s Word in the world (1 Corinthians 3:9). The various soils represent different kinds of hearts and their response to God’s Word from God’s servants. Essentially, the parable teaches there are four different heart responses to God’s Word: no response, emotional response, worldly response, and fruitful response. The most unusual feature of this parable is the abundant harvest of everyone that hears, accepts, and obeys God’s Word. Everyone who hears, accepts and obeys God’s Word with their whole heart produces an abundant harvest (spiritual fruit) – a harvest of thirty, sixty, or even a hundred times (Mark 4:8, 20). The quantity of the harvest depends on the quality of the soil (heart). Jesus explained this parable so there is no doubt of the parable’s meaning (Mark 4:14-20).

First, the hard-hearted soil resists God’s Word and therefore Satan (the birds) snatches God’s Word away easily (Mark 4:4, 15). People who carelessly and recklessly open their hearts to all kinds of people and philosophies are in danger of developing hard hearts (see Proverbs 4:23; Hosea 10:12). Second, the shallow hearted soil is like thin soil on a rock (Mark 4:5-6, 16-17). Since there is no depth with thin soil, whatever is planted cannot last because it has no deep roots. These people represent the “emotional hearers” who joyfully and quickly accept God’s Word but they do not really understand the importance of faith and wholehearted obedience to God’s Word. Oftentimes, these emotional hearers accept God’s Word with great enthusiasm for several days or weeks; but when persecution, testing, and difficulties arise, the enthusiasm vanishes and they abandon God (see John 8:31-32). Third, the crowded hearted soil receives God’s Word. These hearers do not truly repent of their sins and wholeheartedly follow God (Mark 4:7, 18-19). Sadly, crowded heart hearers have too many different kinds of “seeds” growing in their hearts — worldly cares, a desire for riches, a lust for things. Thus, the good seed of God’s Word has no room to grow and flourish. In other words, people with crowded heart want to live and walk the “broad way” and the “narrow way” at the same time (Matthew 7:13-14). “Cares, riches, and the pleasures of this life” keep their soil from being fruitful. The person devoted to many pursuits cannot respond to Jesus' call to the Cross (Mark 8:34-38). Moreover, the people with the “crowded hearts” comes the closest to salvation, but they still do not bring forth good fruit or good deeds (Mark 4:19). This kind of belief is superficial and does not save. The book of James call this kind of hearts “dead” (James 2:17, 26) or “useless” (James 2:20). Lastly, the good soil represents true believers (Mark 4:8, 20). These people produce GOOD FRUIT of a changed life and a visible presence of God’s Holy Spirit (“love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control”) (Galatians 5:22-23; 2 Corinthians 5:17; James 2:14-26). Sadly, the other three soils (hearts) produced no fruit and they belong to people who have never been truly born again by God’s Holy Spirit.

God’s Kingdom begins with willing acceptance and obedience of God’s Word in our human hearts. Satan seeks to make us ignore or not listen to God's Word and divert us from faith and wholehearted obedience in God (Matthew 13:4). Faith and obedience in God’s Word always leads to salvation, blessings, and life (see Deuteronomy 11:1; Deuteronomy 28:1-14; Deuteronomy 30:15-18; Proverbs 3:3-4; Proverbs 11:19; Proverbs 12:28; Matthew 7:13-14). Yet, the evil one seeks to steal, steal, and destroy (John 10:10).

^{1 . . .} Store My commands in your heart. ² If you do this, you will live many years (prolonged life), and your life will be satisfying (prosperous and peaceful). ³ Never let loyalty (faithfulness) and kindness (mercy) leave you! Tie them around your neck as a reminder. Write them deep within your heart. ⁴ Then you will find favor (grace) with both God and people, and you will earn a good reputation. ⁵ Trust in the Lord with all your heart; do not depend on your own understanding. ⁶ Seek His will (way) in all you do, and He will show you which path to take. ⁷ Do not be impressed with your own wisdom. Instead, fear (honor) the Lord and turn away (shun) from evil. ⁸ Then you will have healing for your body and strength for your bones. Proverbs 3:1-8 (NLT)

A person who genuinely and sincerely repents of their sins and wholeheartedly turn to God found in Jesus by faith produce good fruit by God’s Holy Spirit (Mark 1:14-15; John 3:5-8; John 14:15-18; Acts 11:15-18; Galatians 4:4-7; Galatians 5:22-26; Titus 3:5; 1 Peter 1:22-25). Through true repentance and obedience, there will always be evidence of good fruit (deeds) (Matthew 7:15-23; see also Isaiah 1:16-17; Jeremiah 4:22; Amos 5:24; Matthew 9:13; Matthew 12:7; Mark 12:33.). Good fruit and good works are the result of true salvation that come with a repentance of sin, submission to God, and OBEDIENCE TO GOD’S WORD (e.g. see 1 Samuel 15:22-23; Psalm 40:6; Matthew 6:33; Matthew 7:16; Luke 9:23; see also Ephesians 2:8-10; Colossians 1:10; 1 Thessalonians 5:13-15, 21-22; 2 Thessalonians 3:13; James 1:22-25). Even more, these kinds of people ALWAYS produce an abundant harvest in this life and the life to come (see Proverbs 3:1-8). God’s Word is “full of living power” to produce an abundant harvest (Hebrews 4:12, TLB). Unlike mere human words, God’s Word has life!  Unless there is good fruit in a person’s life, there is no saving faith in the heart. The proof of true salvation is spiritual fruit and good works (Matthew 7:16, 18, 20; Luke 6:43-49; see also Galatians 5:22-23; Ephesians 2:8-10). Moreover, not everyone produces the same amount of good fruit (Matthew 13:8), but all true believers will produce good fruit as evidence of their new life in Jesus (2 Corinthians 5:17). Furthermore, this faith-filled and obedient life leads to membership into God’s Kingdom and family (Matthew 12:48-50; Mark 3:34-35; Luke 8:19-21; John 1:12-13; John 3:3, 5; John 15:14).  Sadly, those who reject or disobey God’s Word do not produce life and good fruit from their hearts (see Proverbs 2:1; Matthew 12:34-35; Mark 7:21).

The entire Holy Bible teaches that God desires goodness, loving-kindness, mercy, forgiveness, holiness, truth, humility, unity, patience, compassion, gentleness, and fairness because these are the very characteristics of God Himself (e.g., see Hosea 6:6; Micah 6:6-8; Matthew 5:1-12; 1 Corinthians 13:1-13; 2 Corinthians 6:6-10; Ephesians 4:2, 32; Ephesians 5:9; Philippians 4:8-9; Colossians 3:12-15; 1 Peter 3:8-12). God is “compassionate and gracious . . .  slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion, and sin” (Exodus 34:6-7, NIV). God wants people to be kind, forgiving, and merciful (Galatians 5:22-23). Sadly, Jesus knew the crowds of people listening would not wholeheartedly and genuinely follow God. Worldly worries, materialistic pursuits of wealth, and the desire for other things cause many people to lose faith and turn from God’s Word. God wants everyone to strive to be like good soil in every area of our lives at all times (Mark 4:14-20). Jesus calls everyone to receive and obey God’s Word so we will bear good fruit for Him.

¹⁴ The farmer plants seed by taking God’s word to others. Mark 4:14 (NLT)

Although many will not respond positively, God’s messengers are to continually and faithfully communicate God’s Word (see Matthew 28:18-20; Luke 24:47-49; Acts 1:8). God promises to provide His grace to help His messengers (Mark 10:27). The parable of the sower encourages spiritual “sowers” — those who faithfully teach, preach, and lead others for God’s glory. Jesus taught that God’s messengers must faithfully “sow the seed” of God’s Word regardless of the results (Mark 4:15). God’s Word is good seed, yet not all the seeds will sprout (Luke 8:5-7). Even the plants that grew had varying yields – thirty, sixty, and hundred (Luke 8:8). As faithful sowers of God’s Word, God’s Holy Spirit uses our words to lead others to Him regardless of our listener’s responses (Mark 4:16-17), and regardless of those who remain immature and worldly (Mark 4:18-19). That some of the seed produced no crop was not the fault of God’s messengers or God’s Word. The yield depended on the condition of the soil (heart) where the God’s Word (seed) fell. God’s messengers have the responsibility to spread the seed (God's Word), but we should not give up (Hosea 10:12). God's Word will always have a mixed reception but God’s Word is powerful (Hebrew 4:12)!

References

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

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

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

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

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.

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

Jesus’ Favorite Way of Teaching

Once again, Jesus began teaching by the lakeshore. A very large crowd soon gathered around Him, so He got into a boat. Then He sat in the boat while all the people remained on the shore. He taught them by telling many stories in the form of parables . . . . Mark 4:1-2 (NLT)

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). Parables were the core of Jesus’ teaching. Jesus’ parables are among the best-known stories and illustrations in the world. Jesus explained God’s truths and God’s Kingdom, not by giving a lecture on theology, but by telling vivid stories using comparisons and illustrations that painted pictures that captured the crowd’s attention. Jesus turned people’s ears into eyes, sometimes with a still picture and then again with a moving picture (e.g.  Matthew 5:13; Matthew 7:6). Jesus’ parables ranged from brief sayings (e.g. Mark 3:22-27) to extended narratives (e.g. Mark 4:1-9, 13-20). In general, a parable is a comparison of two objects for the purpose of teaching, usually in the form of a story. Parables are found commonly in the Synoptic (“look-alike”) Gospels – Matthew, Mark, and Luke. John’s Gospel excludes Jesus’ parables but uses other figures of speech. Mark has the fewest parables while Matthew and Luke’s Gospels are filled with stories and illustrations.

Jesus used many similar stories and illustrations to teach the people as much as they could understand. In fact, in His public ministry He never taught without using parables, but afterward, when He was alone with His disciples, He explained everything to them. Mark 4:33-34 (NLT)

In His public ministry, Jesus never taught the people without using parables (e.g. see, Matthew 13:34; Mark 4:33-34; John 16:25; also see John 16:29). Parables were particularly effective and easy to remember. Jesus used familiar and everyday experiences from nature and human life to help the people understand God and God’s Kingdom. In other words, Jesus’ parable compared something familiar to something unfamiliar with illustrations or stories to help the people understand God and God’s Kingdom. Many people call a parable an earthly story with a heavenly meaning. Parables are much more than “an earthly story with a heavenly meaning.” Though Jesus’ parables were stories about everyday experiences, these parables pierced to the very heart of God’s truths. The Greek word for “parable” is a broad term and may refer to a simile (e.g., Matthew 10:16; Matthew 13:33), a metaphor (e.g., Mark 4:21), a proverb (e.g., Luke 4:23), a story (e.g., Luke 15:1-32), an allegory (e.g., John 10), etc. Because of the varied definitions of a parable, biblical scholars have counted 79, 71, 59, 39, 37, and 33 parables in the New Testament.

Jesus also used this illustration: “The Kingdom of Heaven is like the yeast a woman used in making bread. Even though she put only a little yeast in three measures of flour, it permeated every part of the dough.” Jesus always used stories and illustrations like these when speaking to the crowds. In fact, He never spoke to them without using such parables. This fulfilled what God had spoken through the prophet: “I will speak to you in parables. I will explain things hidden since the creation of the world.” Matthew 13:33-35 (NLT)

Why did Jesus teach in parables? Jesus’ disciples asked Him that very question (Matthew 13:10; Luke 8:9). Jesus’ practice of teaching in parables fulfilled prophecy (Matthew13:33-35; see also Psalm 78:2). Parables were Jesus’ method to illustrate God’s truths, reveal God’s Kingdom, and awaken spiritual perception to those who accepted Him as God’s Son and Messiah. However at the same time, Jesus’ parables concealed God’s truths from others who rejected Him and were not willing to receive His message (Matthew 13:14-15; Mark 4:12; Mark 13:11). The careless listeners who were stubborn, hardhearted and rebellious would hear only a story without spiritual meaning (Matthew 11:25-30; see also Isaiah 6:9-10). However, the sincere listener with a desire to know God and God’s Kingdom would ponder the parable, submit God, and then begin to understand the spiritual lessons taught by Jesus.

Jesus is the only One who used parables in the New Testament. However, parables are not unique to Jesus as Jesus did not invent the parable. Parables are also located in the Old Testament (e.g., see 2 Samuel 12:1-4; Isaiah 5:1-7). Also, parables were recognized as a literary type before the time of Jesus in the writings of the Greeks concerning rhetoric. The famous writer Homer included 189 parables in The Illiad and 39 more in The Odyssey. Plato’s poetic speech was rich in parables interwoven into his speech. Furthermore, some of the illustrations of Socrates were parabolic. Aristotle recognized the place of parables in his writings.

Furthermore, Jewish rabbis used parables in their teaching. In fact, there are many rabbinic parables found in the Jewish Mishnah and the Talmud. Remarkably, most rabbinic parables are dated after Jesus’ life and death. Many biblical scholars believe Jesus’ use of parables influenced many later rabbinic parables. Prior to Jesus’ public ministry in the first century, there were not many rabbinic parables. Thus, many biblical scholars believe that that Jesus did not invent the parables, but His use of parables increased the use of parables with the Jewish rabbis.

Nonetheless, Jewish rabbinic parables differed from Jesus’ parables. Jewish rabbis typically used parables to illustrate or clarify some point of the Law or Torah. In essence, rabbinic parables were like sermon illustrations. The rabbis would make a point and illustrate with a parable. However, Jesus used parables, unlike rabbinic parables. Jesus’ parables were new revelations about God and God’s Kingdom. Jesus’ parables did not discuss issues of the Law. Parables were told by Jesus usually to make God’s truth more engaging and clear to those who were willing to hear (Luke 15:3).

Later, when Jesus was alone with the Twelve disciples and with the others who were gathered around, they asked Him what the parables meant. He replied, “You are permitted to understand the secret of the Kingdom of God. But I use parables for everything I say to outsiders, so that the Scriptures might be fulfilled: ‘When they see what I do, they will learn nothing. When they hear what I say, they will not understand. Otherwise, they will turn to Me and be forgiven.’” Mark 4:10-12 (NLT)

One of the most confusing passages in the Gospels comes at Mark 4:10-12 with Mark’s quotation of Isaiah 6:9-10.  Isaiah 6:9-10 is so important that this passage is quoted six times in the New Testament (see Matthew 13:13-15; Mark 4:12; Luke 8:10; John 12:40; Acts 28:25-28; Romans 11:8). A careful study of Jesus’ reply reveal that He used parables both to hide God’s truth and to reveal God’s truth (Matthew 13:11-17; Mark 4:11-12; Luke 8:10; see also Isaiah 6:9-10). Jesus spoke in parables because of the spiritual dullness of some people that rejected Him as God’s only begotten Son and the Messiah (see Matthew 13:13-14; Luke 8:4). Sadly, Jesus’ gracious works and teachings as God’s begotten Son and Messiah were intentionally rejected by many in unbelief (John 12:39-40). The Apostle Paul also faced hardened unbelief when preaching Jesus as Christ to others (e.g., see Acts 28:25-27). Continued rebellion and stubbornness toward God the Father, God the Son (Jesus) and God the Holy Spirit bring alienation and separation from God and God’s Kingdom (see Matthew 13:14-15; Mark 4:12; Luke 8:10; Romans 11:7-10, 25). God does not deliberately make sinners blind, deaf, and hardhearted. However, the more that people resist God's truths spoken through His Son Jesus, the less able they are to receive God's truth. Jesus came not to obscure God but to reveal God and God’s Kingdom to the world (John 1:1-5, 14). Jesus’ teaching makes God and God’s Kingdom known to those with responsive and open hearts towards Him. Acceptances of Jesus’ parables depended on the conditions of the hearer’s heart (Mark 4:13-20, 25). Everyone with obedient and loving hearts towards God responded positively to Jesus’ parables through the inward working of God’s Holy Spirit revealing God’s truths (John 14:15-17; John 15:26-27; see also James 1:22-25). To those with open hearts towards God and His Son Jesus received ears to hear and God’s truths by God’s Holy Spirit awakening and enlightening the hearer (see John 14:26; John 15:26-27; John 16:13). God’s Holy Spirit teaches and reminds us of Jesus' words (John 14:26; John 15:26).  When we commit ourselves to God found in Jesus Christ by faith, God enters into our heart in the Person of the Holy Spirit and reveals God’s truths – revelatory activity  (John 3:5-8; John 14:15-18; Acts 11:15-18; Galatians 4:4-7).

Jesus:  “If you love Me, obey My commandments. And I will ask (God) the Father, and He will give you another Advocate (Counselor, Helper), who will never leave you. He is the Holy Spirit, who leads into all truth. . . . But when the Father sends the Advocate as My Representative — that is, the Holy Spirit — He will teach you everything . . . .” John 14:15-17, 26 (NLT)

References

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

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).

Butler, Trent. Holman Bible Dictionary (Broadman & Holman Pub., 1991).

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

Douglas, JD. NIV Compact Dictionary of the Bible (Grand Rapids, MI: Zondervan, 1989).

Green, Joel B. Dictionary of Jesus and the Gospels (Downer Grove, IL: Intervarsity Press, 2013).

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

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

Doing Good Deeds and God’s Will

One time Jesus entered a house, and the crowds began to gather again. Soon He and His disciples could not even find time to eat. When His (Jesus) family heard what was happening, they tried to take Him away. “He is out of His mind,” they said. But the teachers of religious law who had arrived from Jerusalem said, “He’s possessed by Satan (Beelzebub), the prince of demons. That is where He gets the power to cast out demons.” Jesus called them over and responded with an illustration. “How can Satan cast out Satan?” He asked. “A kingdom divided by civil war will collapse. Similarly, a family splintered by feuding will fall apart. And if Satan is divided and fights against himself, how can he stand? He would never survive. Let Me illustrate this further. Who is powerful enough to enter the house of a strong man like Satan and plunder his goods? Only someone even stronger — someone who could tie him up and then plunder his house.” Mark 3:20-27 (NLT)

Mark 3:20 and following contains two harsh complaints against Jesus. Members of Jesus’ family said He was “out of His mind” (Mark 3:21), while the religious leaders accused Jesus of being demon-possessed and being filled with an evil (unclean) spirit (Mark 3:21-22). This Scripture section begins once again with crowds of people gathering around Jesus. Jesus was so busy ministering to the needs of the people that He and His disciples could not even find time to eat (Mark 3:20). The Gospel writers noted Jesus was a very popular because He cared and provided for the people (e.g. see Matthew 4:23-25; Mark 3:7; Mark 6:34). Because of Jesus’ popularity with the crowds, Jesus would take time away from the crowds to rest and pray (see Mark 1:35; Mark 6:31; Luke 4:42). Doing God's work is very important, but Jesus recognized rest and prayer were essential to ministering (serving) the people.

When Jesus’ family heard about Jesus not eating and His busyness, they came to take Jesus away with them that He might eat and rest. Jesus’ family thought He was insane, out of His mind, or having a mental breakdown (Mark 3:21). Even more, Jesus’ family wanted to protect Jesus from the large crowds and the opposition from religious authorities (Mark 3:21-22). The Holy Scriptures teaches that Jesus had brothers and sisters (Mark 6:3). At first, Jesus’ brothers and sisters did not believe in Him or know His true identity as the Messiah (Christ) and God’s unique Son (John 7:1–5; Mark 1:1). At this point in the Gospels, Jesus’ family simply wanted to protect Him from the growing crowds and increasing religious opposition.

The religious authorities came from Jerusalem because they believed Jesus was possessed with an evil (unclean) spirit (see Matthew 12:24; Luke 11:15). In this Scripture, the religious leaders attributed Jesus’ healing, miracles, and casting out evil spirits to evil (unclean) spirits rather than to God’s Holy Spirit (Mark 3:22; see also Matthew 9:34; Matthew 12:24). Refusing to believe that Jesus came from God, the religious authorities said Jesus was in league with Satan. The religious authorities accused Jesus of receiving His powers to cast out evil spirits not from God’s Holy Spirit but from evil (unclean) spirits (Mark 3:22). The Holy Scripture makes reference to “Beelzebub” or “Beelzebul.” The terms literally mean “lord of the flies.” In some sources, Beelzebub is like Satan or one of Satan’s leaders. Jesus responded to the religious leaders’ ridiculous accusations with a parable. A parable compares one thing to another. Jesus said: “How can Satan cast out Satan. . . . A kingdom divided by civil war will collapse. Similarly, a family splintered by feuding will fall apart. And if Satan is divided and fights against himself, how can he stand? He would never survive” (Mark 3:23-26 NLT). In essence, Jesus said the religious leaders’ accusation against Him were illogical. Divided kingdoms fall (Mark 3:24); divided houses fall (Mark 3:25); therefore, Satan fighting against himself would lead to self-destruction (Mark 3:26; see also Matthew 12:25-26; Luke 11:17-18).

“Who is powerful enough to enter the house of a strong man like Satan and plunder his goods? Only Someone even stronger — Someone who could tie him up and then plunder his house.” Mark 3:27 (NLT)

With this statement at Mark 3:27, Jesus described His ministry. Jesus is stronger than all evil as He is the STRONGER MAN. God the Father sent His Son Jesus to defeat evil and release people from the burden and power of sin (Luke 11:21-22; see also Luke 4:18). Jesus’ ministry is not only teaching, preaching, and healing but also casting out evil from people’s lives (Matthew 4:23-25). Jesus is the Prince of Peace but He is also the Stronger Man by removing evil from people’s lives. Jesus has complete power and authority over evil and evil forces.  The only way for Jesus to establish God’s Kingdom on earth is to remove the kingdom of evil. Jesus’ ministry removes evil and sin from the world (Luke 11:20).

As mentioned at Mark 1:14-15, the Kingdom of God is the rule or reign of God. Jesus is the embodiment of God (see e.g., John 1:1-5, 14, 18; Romans 9:5; 2 Corinthians 4:4; Colossians 1:15; Colossians 2:9-10; Hebrews 1:3-4) and embodies the Kingdom of God (Luke 4:43). In other words, Jesus bears God’s Kingdom in His very Person. Jesus’ most visible manifestation of the Kingdom of God was His casting out of evil (unclean) spirits from people’s lives. So when Jesus casted out evil (unclean) spirits from a person, Jesus was bringing the Kingdom of God or the rule of God into a person’s life. In the Gospels, these evil (unclean) spirits being removed by Jesus often resisted (e.g., see Mark 1:26; Mark 5:7; Mark 9:20) but the rule of God eventually entered through Jesus’ authoritative command. Also, when the Kingdom of God dawns in the presence, the Kingdom always causes conflict by exposing and removing evil. Practically speaking, anytime the Kingdom of God appears in the present there will always be conflict because the rule of God comes with resistance.

Ultimately, Jesus bound the strongman and defeated all evil through His sacrificial death on the Cross at Calvary (e.g., see Romans 5:6; 1 Peter 2:24). When Jesus died for our sins, He destroyed evil (1 Corinthians 15:3-4). Jesus’ public ministry removed and continues to remove people from the power of the strongman by healing, preaching and casting out demons (e.g., see Matthew 1:21; Galatians 1:4). Finally, Jesus bound the strongman by giving His life on the Cross as a ransom to save the world from sin (Matthew 20:28; John 1:29; Romans 3:25; 1 John 2:2). Jesus is the ending of old history by beginning God’s visible rule to earth (2 Corinthians 5:17). God’s Kingdom is here and now but God’s Kingdom appears unexpected forms and in the normal ordinary life. Eventually all evil will be constrained forever and evil will no longer roam the earth (Revelation 20:10).

“I tell you the truth, all sin and blasphemy can be forgiven, but anyone who blasphemes the Holy Spirit will never be forgiven. This is a sin with eternal consequences.” He told them this because they were saying, “He’s possessed by an evil spirit.” Mark 3:28-30 (NLT)

Then, Jesus gives a statement about the Holy Spirit and the unpardonable sin (Mark 3:28-30). Jesus said all sin and blasphemy can be forgiven, but anyone who blasphemes (curses) the Holy Spirit will never be forgiven (Mark 3:29). In Mark 3:28-30, Jesus defines the unpardonable sin as crediting to Satan (Beelzebub) Jesus’ authenticating miracles, teaching, and healing done in the power of God’s Holy Spirit (see also Matthew 12:24, 28, 31-32; Luke 12:10). According Jewish scribes, blasphemy involved direct and explicit abuse and misuse of God’s Name (Exodus 20:7; Deuteronomy 5:11). As Jesus taught, all sin can and will be forgiven when there is repentance (Mark 3:28; see also Luke 13:3, 5). Even blasphemy, or profaning God’s Name in some way, can be forgiven when God’s forgiveness is sincerely sought (1 John 1:9; see also Matthew 4:17; Acts 2:38). However, blaspheming the Holy Spirit has eternal consequences (Luke 12:10). For the religious authorities to allege that Jesus was possessed by evil spirit was the worst kind of blasphemy (Mark 3:22). Anytime a person attributes a work of God through His Holy Spirit to evil or evil spirits, they are blaspheming or cursing the Holy Spirit. Thus, the unpardonable sin is the deliberate refusal to believe that Jesus came from the true and living God and God’s Holy Spirit dwelt in Jesus (see Hebrews 10:26-31).

The Holy Spirit brings God’s salvation and new life through faith and obedience in Jesus, God’s unique Son (see e.g., John 3:5-8; John 14:15-18; Acts 11:15-18; Galatians 4:4-7; Galatians 5:22-26; Titus 3:5; 1 Peter 1:22-25). Jesus is the “Way, the Truth and the Life and no way can come to the true and living God without faith and obedience in Jesus (John 14:6; see also Acts 4:8-12; Hebrews 10:19-20). Anyone who rejects Jesus and His good works through the indwelling of God’s Holy Spirit, then that person is also rejecting God. Rejecting Jesus – God’s only solution for our sin sickness and eternal life – is the ultimate unpardonable sin. Jesus is the only way to forgiveness, peace and reconciliation with the true and living God (Acts 10:43; Romans 5:1-5; 2 Corinthians 5:17-21). To refuse to follow Jesus is to choose to follow evil and eternal damnation (Hebrews 10:26-31).

Then Jesus’ mother and brothers (and sisters) came to see Him. They stood outside and sent word for Him to come out and talk with them. There was a crowd sitting around Jesus, and someone said, “Your mother and Your brothers are outside asking for You.” Jesus replied, “Who is My mother? Who are My brothers?” Then He looked at those around Him and said, “Look, these are My mother and brothers. Anyone who does God’s will is My brother and sister and mother.” Mark 3:31-35 (NLT)

Jesus’ mother, brothers and sisters came to Jesus to take Him home (Mark 3:31; see also Matthew 12:46-50). This is a replay of Mark 3:20-21. Again, Jesus’ family is concerned for Jesus’ safety and well-being. The crowds are forcing their way to Jesus and the religious authorities are plotting for ways to kill Him (see e.g., Mark 3:6; Luke 8:19-21). Despite all the commotion of the crowds and the religious leaders, Jesus made a radical statement about this real family. According to Jesus, His real family is “anyone who does God’s will” (Mark 3:35; see also Matthew 12:50; Luke 8:21; John 15:10, 14). Essentially, Jesus changed the relationship of our earthly family and reinterprets family as not human bloodline but according to those who accept Jesus as Savior and does God’s will (see also Matthew 7:21). When we trust Jesus as our Savior, God graciously provides us a new birth by His Holy Spirit and we enter into God's family (John 1:11-13; see also Romans 8:12-16; Ephesians 2:8-9). Through our faith and obedience in Jesus, we obtain God’s holy nature.

Some have mistakenly taken Jesus’ statement at Mark 3:31-35 as permission to neglect their families and family obligations. However, Jesus’ statement heightened our responsibility to care for our families and loved ones. Jesus did not abolish the Fifth Commandment to honor, respect, and care for one’s father and mother (see Exodus 20:12; Deuteronomy 5:16). Instead, Jesus’ makes the Law a matter of motives and the heart. As faithful followers of Jesus, Jesus’ love compels us to love and care for our families and others in need (2 Corinthians 5:14-15; see also Proverbs 30:17; Ephesian 6:1-4; 1 Timothy 5:8). Through faith in Jesus, God sends the Holy Spirit to fill genuine believers with a new heart, new attitude, and new motive to continue Jesus’ good works and produce good fruit and good deeds (Acts 11:17; Galatians 5:22-23). Since the Day of Pentecost, God’s gift of the Holy Spirit is given to all believers who faithfully trust and obey Jesus to continue Jesus’ good deeds and work (Acts 2:1-4; Acts 10:45; Romans 8:9-11). If anyone wants the Holy Spirit, just ask God and God freely gives His Holy Spirit (Luke 11:13). However, even the closest human relationship must not stand between or supersede an individual’s primary loyalty to the Lord (Matthew 6:33; Matthew 16:24; Luke 11:23). Membership into God’s spiritual family, evidenced by trust and obedience to Jesus (John 1:12-13; Romans 8:14-16), is always more important than membership in our human families (Mark 10:30). We must all love God first with all our hearts, souls, minds, and strength (Matthew 6:33; Matthew 22:37; see also Deuteronomy 6:4-6). Yet membership in God’s family always leads to good deeds and loving others (e.g., see Matthew 22:39; Mark 12:31; Luke 10:27; John 13:34-35; John 15:12; Galatians 6:7-10; James 2:14-21).

References

Believer’s Study Bible (Nashville, TN: Thomas Nelson, 1995).

KJV Bible Commentary (Nashville, TN: Thomas Nelson, 1994).

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

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

Woman’s Study Bible (Nashville, TN: Thomas Nelson, 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.

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

Jesus' Great Popularity

Jesus went out to the lake with His disciples and a large crowd followed Him. They came from all over Galilee, Judea, Jerusalem, Idumea, from east of the Jordan River, and even from as far north as Tyre and Sidon. The news about His miracles had spread far and wide, and vast numbers of people came to see Him. Jesus instructed His disciples to have a boat ready so the crowd would not crush Him. He had healed many people that day, so all the sick people eagerly pushed forward to touch Him. And whenever those possessed by evil spirits caught sight of Him, the spirits would throw them to the ground in front of Him shrieking, “You are the Son of God!” But Jesus sternly commanded the spirits not to reveal who He was. Mark 3:7-12 (NLT)

During His public ministry, Jesus took the world by storm. Jesus was very popular with the people (Luke 7:17). Everyone was talking about Jesus – this Man from Galilee (Matthew 9:26; Mark 1:28, 45; Luke 4:14-15, 37). Jews and Gentiles (non-Jews) were coming long distances to see and hear Jesus (Matthew 4:23-25). Some people were simply curious (e.g., Luke 23:8-12), some sought their healing (e.g., Mark 8:22-26), some enjoyed His teaching (Matthew 7:28-29; Mark 1:21-22), some wanted evidence to use against Him (e.g., Mark 11:27-33), and others wanted to know if Jesus truly was the Messiah (Christ) and the unique Son of God (e.g., Mark 14:61-62). Not everyone applauded Jesus’ fame and popularity (e.g., e.g., Mark 2:6-7, 16-17, 24; Mark 12:13). Many religious leaders rejected Jesus and plotted to kill Him (Mark 3:2, 5-6, 22). Yet, the news about Jesus’ miraculous healing of the sick (Mark 1:29-31), feedings of thousands (Mark 6:32-44; Mark 8:1-9), His great compassion and mercy (Mark 1:40-44), wised teaching (Matthew 5 – 7), and deliverance (Mark 5:1-20) spread far and wide, and vast numbers of people came to see Him (Matthew 12:15-21; Mark 3:7-12). Jesus’ fame spread from all over Galilee, Judea, Jerusalem, Idumea, from east of the Jordan River, and even from as far north as Tyre and Sidon (Mark 3:7-8). He was not only popular among the clean orthodox Jews from Judea and Jerusalem but Jesus was also popular among Gentiles (non-Jews) from Tyrea, Sidon, and Decapolis (Matthew 4:23-25). Thus, Jesus’ appeal was universal as He sought to unite and reconcile Jews and Gentiles and create the church (see Ephesians 2:11-22). Jesus did good deeds for others and lived a self-sacrificing life for the good of others (Acts 10:38; see also Matthew 5:16; Ephesians 2:10; Galatians 6:9-10). Most important, Jesus loved and cared for all people, even to the point of giving His life to save all them (Matthew 20:28; Mark 10:45; Galatians 1:4; 1 Corinthians 15:3-4; 1 John 3:16).

Jesus traveled throughout the region of Galilee, teaching in the synagogues and announcing the Good News about the Kingdom. And He healed every kind of disease and illness. News about Him spread as far as Syria, and people soon began bringing to Him all who were sick. And whatever their sickness or disease, or if they were demon-possessed or epileptic or paralyzed — He healed them all. Large crowds followed Him wherever He went — people from Galilee, the Ten Towns (also called “Decapolis,” a league of ten Gentile cities east of the Sea of Galilee), Jerusalem, from all over Judea, and from east of the Jordan River. Matthew 4:23-25 (NLT)

Jesus became popular with people as He went healing, teaching, preaching and casting out demons – four basic characteristics of Jesus’ public ministry (Matthew 4:23-25). All of these characteristics were prepared in the summary statement of Mark 1:14-15. Mark 1:14-15 is basically a summary of Jesus’ ministry. The central message of Jesus is the Kingdom of God. The basic understanding of Kingdom of God is the rule of God. God was establishing His rule in human history through Jesus’ healing, teaching, preaching and casting out demons among the people. In Jesus dwelt the fullness of God and He was Good News to everyone (Acts 10:36, 38; Colossians 2:9-10).

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. You know what happened throughout Judea, beginning in Galilee, after John began preaching his message of baptism. 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. Acts 10:36-38 (NLT)

Jesus cared and did good for ALL PEOPLE – men, women, children, Jew, Gentile, poor, and wealthy, even the outcasts of society (Luke 2:30-32). Jesus loved and cared for lepers (people with skin disease) (Mark 1:40-44), notorious sinners, cheats, and the rejects (Mark 2:15-17).  Jesus accepted invitations to meals (Luke 19:1-10), blessed the children (Luke 18:15-17), and enjoyed social gatherings with a variety of people (e.g. Luke 14:1). Essentially, Jesus opened His life to ALL PEOPLE as the Savior of the world (John 4:42; 1 John 4:14). The people were desperate and they needed the presence of God dwelling fully within Jesus (Matthew 28:18; Colossian 1:19; Colossians 2:9-10). The true and living God was with the people with Jesus’ public ministry on earth (Matthew 1:21-23). As God incarnate (in the flesh), Jesus came revealing to the world just how much God loves and cares for people (e.g., see John 3:16; Ephesians 2:4-9). Jesus was uniting the clean and unclean worlds and transforming lives (Matthew 15:1-20; Mark 7:1-23).

When Jesus heard . . ., He told them, “Sick people need the doctor, not healthy ones! I have not come to tell good people to repent, but the bad ones.” Mark 2:17 (TLB)

Jesus came into the world to call sinners to repentance (Luke 19:10; see also 1 Timothy 1:15). Jesus does not consider sinner “rejects,” even though they had been excluded by the religious leaders. Instead, Jesus “came to seek and save those who are lost” (Luke 19:10 NLT). Jesus sees sinners as patients who needs a merciful Physician (Mark 2:17). Sin may be compared to sickness and Jesus provides the final and complete cure for our sin – the sinful heart (Jeremiah 17:9). Jesus graciously heals our sin sickness through the power of God’s Holy Spirit when we (1) acknowledge and confess our sins to God; (2) believe (trust) in Jesus as God’s unique Son and final sacrifice for sin; and (3) continual walk in obedience to God from the heart (John 15:9-17). Jesus freely saves all sinners (Luke 19:10) because He heals not just our physical sickness, but of spiritual sickness as well. There is no sin or problem too great or too small for Jesus to save.

Sadly, the crowds of people that followed Jesus did not truly give their lives in wholehearted obedience and faith in Him. Salvation from sin sickness involves much more than knowing about Jesus, or even having “good feelings” toward Jesus. Salvation is not a partial patching up of one's life but a whole new robe of righteousness graciously given by God through faith in His Son, Jesus (Isaiah 61:10; 2 Corinthians 5:17-21). Salvation means faith and obedience in Jesus. The closer one genuinely and wholeheartedly trust and obeys Jesus (James 2:14-17), the more the magnitude of one’s sins and the need for repentance (e.g., see Isaiah 6:5). Even more with our trust and obedience in Jesus, God graciously sends the power of His Holy Spirit to live within a believers’ heart (Ephesians 1:13-14; Titus 3:4-7). When you trust Jesus, you become part of a new creation (2 Corinthians 5:17).

Apostle Paul:  “When I think of all this, I fall to my knees and pray to the Father, the Creator of everything in heaven and on earth. I pray that from His glorious, unlimited resources He will empower you with inner strength through His Spirit. Then Christ will make His home in your hearts as you trust in Him. Your roots will grow down into God’s love and keep you strong. And may you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep His love is. May you experience the love of Christ, though it is too great to understand fully. Then you will be made complete with all the fullness of life and power that comes from God. Now all glory to God, who is able, through His mighty power at work within us, to accomplish infinitely more than we might ask or think. Glory to Him in the church and in Christ Jesus through all generations forever and ever! Amen.” Ephesians 3:14-21 (NLT)

References

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 Campus: Erskine Theological Seminary, 2015.

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

“Who Is Jesus?” Mark’s Theological Portrait of Jesus

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).

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).