Mark 11-13 The Final Week

Mark 11-13

The final six chapters of Mark are devoted to the final week of Jesus’ life – demonstrating the dominant role that the events of this week took in the life of the Lord. Much of the teaching that went on here was focused on the end of Judaism and old Israel; and the dawning of a new age for the kingdom of God.

Mark 11 – the Triumphal entry is indicative of the imminence of the Kingdom of God breaking through (the entire gospel of Mark – with its rapid movement through the ministry of Jesus – illustrates this). It is followed by actions that demonstrate the imminent judgment on the entire Jewish people – illustrated first through the cleansing of the Temple (indeed, God would “cleanse” the whole system through Rome), the withered fig tree (representing the fruitless nation because it has rejected its own messiah), and the silencing of the flawed religious leadership of the Jews.

Mark 12 involves several stories also pointing toward the end of the age. The parable of the tenants continues the judgment imagery – it is about the Jews who have rejected the prophets and the Son of God. Ironically, the Jews then seek a way to kill him because they recognize the parable is about them. Having just been exposed – they act in such a way as to fulfill the very parable that was told! The continued attempts to trap Jesus all fail (with the tax issue; the resurrection; the greatest command); finally, the inability to answer the question of the Messiah and David (which speaks to the humanity and deity of the Messiah) further illustrates the rejection of God’s chosen messenger by His own people. The poor widow who gives all symbolizes the radical nature of the people of the eschatological kingdom.

Mark 13 describes, partly in apocalyptic (symbolic, catastrophic) language, the destruction of Jerusalem. Everything in this context is pointing to the end of the world of that day – in the sense of the end of the Jewish age and the dawn of a new Messianic era in the kingdom of God. God is breaking through – judgment will begin at the household of God for their rejection – and salvation will go forth to the nations.

Word & Image

Brian Godawa, in a fascinating book, Word Pictures: Knowing God Through Story & Imagination, articulates two extremes among Christians in their approaches to Scripture: on one side is a focus on Reason & Rationality; on the other, Imagination & Experience. The “reason” or “word” side (as Godawa describes it) emphasizes propositional truth; “facts” and rules. It sees Scripture almost exclusively as a set of facts or data that need only be compiled and syllogized to determine rules from God. The “image” side sees Scripture not so much as a set of propositional truths, but as filled with story, drama, visual images, music, and other forms of creativity appealing to more than just intellect. Godawa provides a table (reproduced below) of how this divide plays out in various ways. This divide stems in part, as Godawa notes in the chart, from two (modern) culturally driven perspectives: modernist and postmodernist – both of which have some merit; neither of which has an exclusive claim to “truth”; and both of which, in and of themselves, yield fatal flaws:

 

BIASES		WORD		IMAGE
Locale:		Traditional Church		Contemporary Church
Era:		Modernity		Postmodernity
Emphasis:		Doctrine		Relationship
Basis:		Reason		Experience
Mandate:		Preach the Gospel		Live the Gospel
Priority:		Content of Message		Style and Form
Communication:		Proposition		Story
Pursuit:		Truth		Spirit
Values:		Rules		Freedom
Temperament:		Rationality		Creativity
Reference:		Books, speech		Film, TV, Pop Culture
Vulnerability:		Dead Orthodoxy		Anti-Intellectualism
Risks:		Legalism		License

Which side reflects the Scriptures? Both have their merit. Both, in their extreme, are flawed. An important insight is offered, however, by the Dictionary of Biblical Imagery, “The Bible is much more a book of images and motifs than of abstractions and propositions.” This is supported by Godawa’s research, which reveals that at most 30% of Scripture relates to revelation of propositional truth (that’s a generous number; Godawa’s actual number was 20% – but wanted to avoid bias); and 70% of Scripture relates to story or image – which appeals more to the imagination and emotion.

This chart also serves as an insightful aid to recognizing differences that often emerge (erupt?) on the local church level. From the “Word” (Rationality) side bias, one hears of “fear” about a de-emphasis on content or “doctrine.” Or too much concern over “style.”  From the “Imagination” side bias, one will hear “complaints” about “deadness” and “coldness” in assemblies, or a lack of “relationship” emphasis within the body. These differing perspectives are partly the result of different culturally influenced perspectives. That’s not to say there may not be, at any given moment, validity to such discussions. As Godawa notes, there are vulnerabilities and risks on each side. However, two phenomena are apparent. First, there are those who camp on one side or the other and all their thinking (and actions) are driven by that side. Their “identity” is grounded, in some cases exclusively, in that they are not like those in the other column. Any movement from one side toward the other (even if it is to bring balance to one extreme) is typically scene as threat, or even a “departure from faith.” It is commonplace to hear this in churches of Christ, for example, where historically an inordinate emphasis has been given to treating Scripture as simply a set of facts or propositional truths (see Richard Hughes’ unparalleled history: Reviving The Ancient Faith: The Story of Churches of Christ in America) – with little emphasis on narrative theology; the image side.  Second, there are those who will feel stifled, frustrated and even oppressed under extremes from either side. Returning to examples in churches of Christ, or in any traditional/conservative heritage, there are many who sense a “dead orthodoxy” and legalistic frame of mind that is unhealthy. This is not just a product of being influenced by the times (in reality, the propositional focus is itself influenced by modern science going back to the Enlightenment days – particularly to Scottish Common Sense Realism). The problems are real. The danger here is, of course, swinging too far toward the “image” side emphasis – where we find ourselves continually seeking the next new religious experience like a drug addiction. Neither perspective or “side,” in and of itself, is wholly correct. A balance should be maintained. Coming to a proper balance is a great challenge. But, those on either side, it seems to me, should recognize their own cultural influences, scrutinize these with as much integrity as they can muster, and, at the same time, recognize the proper biblical emphases (Godawa’s 70/30 ratio above).

I hope, Lord willing, to write more on this – especially as it relates to the usefulness of seeing the Bible through a literary / story lens (what scholars refer to as ‘narrative theology’) – which has been downplayed in many conservative circles. Nevertheless, I found this chart both useful and insightful.

Blinding Religious Zeal & Personal Sacrifices

Paul continues to travel to Jerusalem in spite of warnings about the danger facing him – showing great courage and trust in the Lord. The narrative gives rise to several interesting lessons for the modern reader. One obvious lesson is the danger of how zeal for our religious traditions/beliefs can blind us to honorable investigation of the truth – Paul is perceived in a bias way and falsely accused by zealous Jews (both prior to his arrival and then his actions after his arrival). A second relates to Paul being asked to demonstrate in actions that he is not “against the law” by paying for the sacrificial offerings in the Temple for those under a vow. Paul gave up a “freedom” (in Christ, he was under no obligation to participate in a ceremonial feature of the Law) in order to alleviate potential problems. In other instances, however (see Galatians 1-2), Paul would not bow to the demands of those who would bind their beliefs on others. In spite of this, and in spite of his bringing a great gift to Jewish Christians, Paul still winds up in trouble with his Jewish brethren.

Paul’s speech in Acts 22 is the second account of his conversion – with additional information. The Jews were riveted on his message up to the key turning point when Paul mentions “going to the Gentiles” which ignites intense animosity by the Jews. This was of the Lord, but the Jews could not abide it as it went against the whole tenor of their religious heritage (how do we react to such things?). Their obstinate zeal for God (in their minds – Rom. 10:1-4) would be self-destructive.

Acts 21-22

Priestly Offerings & Water of Cleansing

Once again, a section of Scripture that on the surface appears tedious, yields interesting and important messages. Numbers 17 is a very brief chapter that records a miraculous demonstration from the Lord that Aaron & Levi are the ones chosen by God to serve as the priests (this is to guard, in the future, against rebellions such as the one in ch. 16 by Korah, Dathan & Abiram). Aaron’s staff, a dead piece of wood, buds – is miraculously given life by the Lord; thus demonstrating the Lord’s choice of Levi.

Numbers 18-19 involve priestly laws (it is probable that the last two verses of ch. 17 – the concern over death from approaching the tabernacle – goes with ch. 18). Ch. 18 instructs the Levites in offerings for offenses against the Tabernacle/Sanctuary. The priests are responsible for offerings for Israel’s sins, for sins against the sanctuary; and for their own sins. The sacrificial offerings also served as a ‘payment’ for the priests to help care for them (the Lord would care for them), as they cared for the sanctuary. But, they too were to give a portion of the offerings given to them.

Numbers 19 focuses on the “water of cleansing” for various situations that made a person unclean. This water of cleansing was for “purification from sin” (19:9). It was mixed with the ashes of a burnt offering of a red heifer then this water would be used to purify anyone who had become on clean. This serves as one of a number of symbolic foreshadowings/types in the OT for baptism. Notice the connection to a sacrificial burnt offering (ashes placed in the water – baptism is into the “death of Christ” – Rom. 6:3-4); purification from sin; and being made clean (“arise and be baptized and wash away your sins” – Acts 22:16), Such parallels must not be strained to the nth detail, but they are clearly evident.
Numbers 17-19

The Challenge of Judging God on the Basis of Experience

In Job 18, Bildad went on a diatribe about the fate of the wicked who reject God – a not so subtle implication that Job must be numbered among these. Job responds in ch. 19 with exasperation. He knows his life has not differed from before when he was blessed. His suffering is entirely random. From his perspective it is God who has perverted justice (vv.5-7). This is all that Job, or anyone, can fathom from his finite human perspective when suffering is not tied to a sin. Job pleads for compassion from his friends. He knows his vindicator lives (“redeemer” v.25 – the OT term for the one who avenges wrong) – it is God and believes that his face will see him. It is his only sliver of hope in the bitter darkness of his suffering. He finishes with a warning to his friends – if you think this is because of my sin, watch out yourselves, you are open to this suffering as well!

(Though God does not give a full answer – the ultimate answer as to whether God loves humanity is in the sacrifice of Jesus – the prologue gives us a clue: it is God vindicating humanity’s own love for him; that, against the accusation of Satan, humanity is not purely mercenary).

Zophar responds with more of the same (ch.20); that they all know of a certainty that God brings judgment on the wicked and no wicked person will reap good in life. This is the theological underpinnings of their system of judgment/justice. But, Job’s circumstance has thrown a large wrench, unbeknownst to them, into their tidy system.
Job 19-20

Challenges from Judaism & Gentiles

Acts 15 is the first interlude to Paul’s travels. Commonly referred to as the Jerusalem conference, this represents the tension for Jews between the Covenant through Moses and the New Covenant through Christ. Circumcision becomes the lightning rod for this. As a practical matter, this demonstrates the depth to which culture and heritage (you may recall that Jews in the Maccabean crisis gave their lives to keep such covenant regulations), often impacts our thinking about God’s will. When we seek to bind this on others, it becomes a serious problem. Acts 15 shows both the willingness to discuss controversial issues, but also the need to teach and to stand against the binding of laws God has not specifically bound. It is equally as ungodly as the libertine because it is ultimately, for whatever reason, doing our desires, not God’s.

As a result of the dispute between Barnabas and Saul (both perspectives seem understandable), Silas is introduced and begins to travel with Paul on his second Journey. Acts 16 demonstrates God’s providence in bringing the gospel to those who are desperately seeking it as Paul travels to Philippi. We also see the preaching of the gospel encounter opposition instigated by Gentiles (not just Jews). The reception of the gospel – is through repentance and baptism (a new Exodus from sin). Though Paul holds the leaders hands to the fire for beating them – Roman citizens – they show deference (in spite of the injustice) and leave the city.

Acts 15-16

Hopelessness in Face of the Grave

Job continues his lament in a deep well of thoughts about his hopeless situation. Read and consider. His hopelessness comes from his suffering, the misunderstanding of others, and ultimately, his proximity to the grave – “My spirit is broken, my days are cut short, the grave awaits (v.1) … My days have passed, my plans are shattered, so are the desires of my heart (v.11).” While others say, in our words, there’s a light at the end of the tunnel (v.12), Job sees only the grave. If that is the end of all men, and if this is his life, what is the point? This is the great question all have to face if there is no hope after the grave. Life is ultimately absurd. Job sees no hope (the only place of hope is in Christ – of whom Job is not aware; He is the answer to the questions).

Bildad’s response is frustration. He enters a diatribe about the wicked (v.5). There is no hope for the wicked – no future because their children will not live on (v.19). This is where he sees Job – and, this is what it looks like is happening to Job from their vantage point. In one sense, Bildad is right about those who reject God – there is no hope. But, Bildad thinks God’s justice is meted out in the world (as Job does) – so, he cannot see Job in any other light than that Job also must have rejected God.
Job 17-18

Hearing the Gospel over Heritage Acts 13-14

This is Paul’s first journey, traveling with Barnabas from Antioch. Paul’s first lesson is narrative – it takes us through the story of the Bible to the Messiah. The Jews appear to love this until Paul welcomes the Gentiles. Jewish jealous, which is deeply rooted in their sense of being God’s people, possessing the Law & it’s particular laws, and their sense of history (many having died to keep this law) is all a part of this. This drives Paul away. We also see the preaching system – “to the Jew first and also to the Greek” (Rom. 1). The controversy comes down to whether a Gentile can come to God through Christ alone, via faith, or through becoming a Jew first and following the Covenant stipulations of the Law of Moses.

In Acts 14, Paul and Barnabas go from being branded gods (Hermes the talker, and Zeus) to being stoned – as a result of the Jews stirring up the crowds against them. We learn that one of the core themes in Paul’s encounter is Jewish rejection of the gospel b/c of their attachment to their religious heritage – as they see the gospel undermining that, in their eyes (it is actually the outgrowth of it). We should ever be careful that our own heritage does not undermine our ability to hear teaching that may be different from the past or that may go in a different direction than we expected.

Here’s an outline for 13-28:

Acts 13-14 – Journey 1
– Acts 15 – Conference at Jerusalem (Jew/Gentile Issue)
Acts 16-18 – Journey 2
– Acts 18:24-28 – Barnabas refutes Jews from Scripture
Acts 19-21 – Journey 3
– Acts 21-26 – Paul in Jerusalem again (more controversy over Jew/Gentile relationship & the Messiah)
Acts 26-28 – Journey 4 (to Rome) – on each of the Journeys there are challenges with Jews and Gentiles in the reception and rejection of the Gospel.

Acts 13-14

The Cloud & The Cross – Following the Lord

Numbers 9 brings to a close Israel’s stay in Sinai – in the celebration of the Passover feast, there is a question that arises about those who are unclean on which the Lord gives further instruction. At the end is a description of how carefully the sons of Israel followed the cloud above the Tabernacle (representing God). This is a great example for us in following the Lord wherever he leads us. But, our Lord is not in a cloud – he is on a cross – sacrificing all his wealth (2 Cor. 8:9), position and standing (Phil. 2:5-8), to become a crucified slave for even the lowest of sinners. Are we as zealous to follow Jesus down His path, as the Israel was the cloud in the wilderness? As you read 9:15-23, consider Jesus’ life & death as your cloud. As we’ll see in ch. 13-14, Israel will stumble severely in their first real test. What of us?

Numbers 10 begins the three chapter journey (10-12) to Kadesh-Barnea – the staging point for Israel to enter the promised land that God has provided for them. Moses appears to convince his brother-in-law (Hobab), a Midianite who desired to return to his home, to travel with them – with the promise that the blessings the Lord will bring to Israel, he will receive also. One wonders what he thought of the 40 year wandering that would result from Israel’s unfaithfulness?

Numbers 9-10

The Boring Parts of Scripture?

Sometimes we think of texts like Numbers and Leviticus as the “Boring parts of the Bible.” It can be tedious reading at times. But there are fascinating gems found here if we are patient. Numbers 5-6 – The curse of unfaithfulness and the Nazarite vow – illustrate this. The expelling of unclean or diseased from the camp in Num. 5 was not a health issue as some suppose (though indirectly this may have assisted that matter), but a holiness issue as the context dictates. It symbolizes what Jesus did in both going “outside the camp” (Heb. 13:12-13) and bringing healing to the unholy. The strange ceremony for the unfaithful wife is never recorded as having been performed (though it may have). It may have brought confession before the actual curse – which is probably partially the purpose, along with an incentive to remain faithful.

The Nazarite vow was for those who chose to dedicate themselves to special service to the Lord. Samson and Samuel are two well known characters in the OT under this vow. This seems to be a foreshadowing of John the Baptist as well. The Nazarite was to avoid all intoxicants, as the NET states, likely, “as a protest to the corrupt religious and social world that used alcohol to excess.” It’s possible Paul put himself under such a vow in Acts. This vow was a voluntary act. Jesus distinguishes himself from John, in this regard, when he speaks of his own “eating and drinking” against John’s abstinence from bread and wine (Luke 7:31-35).
Numbers 5-6

Elevating Mercy over Rules & Traditions – John 7-8

In John 7 Jesus attends the Feast of the Tabernacles but only secretively. He eventually appears and speaks to the issue the Jewish leadership had with him over healing on the Sabbath. According to Jesus, they were the ones not following the Law of Moses, and not judging righteous judgment, because they were condemning his merciful actions. Jesus demonstrates that their circumcision of a child on the Sabbath, to follow the law, was breaking the Sabbath – but in order to follow the Law. This was parallel to Jesus showing mercy. Mercy, is a higher law than legalistic particulars. This challenge is very evident today – how often do we fail to provide service, assistance or encouragement or make life more difficult for others out of the desire to follow a rule (often a tradition)? When, in fact, Mercy should take precedence. Jesus later declares himself as the source of true water – using the imagery of the wilderness camping (what the Tabernacles recalled) and the need for water on those occasions. The wilderness wanderings prefigure Jesus quenching the spiritually thirsty.

In John 8, Jesus is the Light of the world – a significant theme in John – and his conversation with the Jews demonstrates what true faith is. To Jews who “believed” he said, “If you abide in my Word then are you truly disciples of mine.” Later he would say to these Jews, “You seek to kill me …” and “You are of your father the devil.” THey believed but they didn’t really want to follow all that he taught. Eventually, as he calls himself the “I AM” – making himself equal with God – they seek to stone him for blaspheme.

John 7-8