Author: Jim Cantelon

Key Verse: Mark 11:9 “…Hosanna! Blessed is He who comes in the name of the Lord!”

Have you ever thought you’d like to be famous? A household name? You know, someone whom people recognize on the street, write articles about and adulate? And, as you fantasize, you undoubtedly see yourself accepting all this adoration rather quietly and modestly. “I don’t know what all the fuss is about. I’m just an average person–your everyday nice guy.” Pretty heady stuff, nonetheless.

But there’s something headier still. Being adored is one thing; being revered is something else. When adoration turns into worship you’ve become a god or goddess–people hang on your every word, emulate you, canonize you. You’ve joined the elite troop of religious cult leaders and sports heroes. When you speak, people listen, because you speak with authority. The advertisers come to you with lucrative endorsement contracts. The world is your oyster.

So the last thing you want to do is antagonize your admirers. A fan club should be cultivated, not castigated. You want to please them, meet their expectations, fulfil their agenda.

Jesus’ admirers had an agenda. It was expressed in the word, “Hosanna!” This shout means, “Save now!”, with the emphasis on “now”. Many of the Jews in Jesus’ day had had enough of Roman occupation. They needed, and looked for, a leader who would rout the Romans and establish the messianic kingdom. Jesus was the answer to their prayers. He had created a stir unlike any other zealot with messianic tendencies. He was a miracle worker, an outspoken teacher, and a charismatic leader of unparalleled magnetism. How ironic that He should enter Jerusalem on a cold! How humble! How sweet would be His ultimate triumph! Or so they thought. But He’s got to do it now: the time is ripe. Save now!

It hadn’t entered their minds that Jesus had His own agenda. Nor did He need their political support. He was the totally submitted Son of God, who put His Father’s will ahead of His own. So, instead of glorying in the adulation and capitulating to the not-so-hidden agenda of the people, Jesus capitalized on the exposure by cleansing the temple area. He didn’t cultivate the people, He drove them away, disappointing and angering a lot of fans.

Have you prayed any “Hosannas” lately? “Here’s the agenda, Lord. Do it no! Not Your will, but mine be done.” And then we wonder why God is strangely silent.

Maybe it’s time for you and me to remember Jesus’ prayer, “not my will, but Thine be done.”

Key Verse: Mark 10:15 “…Whoever does not receive the kingdom of God as a little child will by no means enter it.”

I think we’ve all heard it said of some happy senior citizen that he or she is having a “second childhood”. Whereas in their early adulthood and middle age they may have been cautious and thoughtful, now they’re reckless and irresponsible. For years they were serious and committed to their work; now, all they want to do is have fun. Suddenly they’re easily moved emotionally and seemingly over-generous with their monty. It’s enough to drive their cautious, serious, work-ethic, middle-aged children mad. After all, do you tell a seventy-five year old to “grow up!”?

What’s more, they need their “adult” children’s care and wisdom. They’re constantly forgetting things–like where their glasses are, or to take their medicine, and they’re always going out in the winter-time without their hat and gloves. In a way they’ve become as dependent on their kids as their kids were once dependent on them.

But that’s the wonderful thing about kids. Irresponsible they may be, thoughtless, and playful too–but in all this they are uncritically, unabashedly, thoughtlessly dependent. They not only know how to be cared for, they expect it. It’s a natural condition.

The problem with adults is like that of the rich young ruler in this chapter: he was independent. He didn’t need anybody. All of us have this independent streak. We want to be our own boss, our own final court of appeal, determining our own boundaries, pursuing our own horizons, unchecked, accountable to, and dependent on, no one. Dependence scares us.

So we strive for money, status, power, whatever it takes to be first. The child is on the bottom rung of the ladder. We want to be on the top rung.

But Jesus, in typical fashion, turns it all around on us. Only the child-like dependent ones will enter the kingdom of God. And when we do, those who were ‘top rung’ may find themselves surpassed by the ‘bottom-rungers’.

I think it’s special that Jesus, in this context, turns to his amazed disciples, and calls them (vs.24), “children”. He obviously had a higher view of them than they had of themselves (although I expect they hardly would have chosen the word “children” to describe their grown-up, mature selves). Nevertheless, the point is clear. God calls those who will humble themselves and accept their dependence in a child-like way. Heaven is for children: even the seventy-five year old variety.

Key Verse: Mark 9:7 “…This is My beloved Son. Hear Him!”

Today’s reading includes the story of the transfiguration of Jesus as well as a healing of a boy with an evil spirit. It also includes a discussion of who is the greatest among the disciples, and a comment from Jesus on who’s with Him and who’s against Him. It concludes with a look at the importance of consistent living, especially as it relates to one’s example to children. But it’s the story of the transfiguration that captures my interest.

Jesus takes Peter, James, and John with Him onto a high mountain (probably Mount Hermon in the north of Israel). There He appears before them with Elijah and Moses, and we read that His clothes become dazzling white, whiter than anyone in the world could bleach them. We are talking here, not about a reflection of light from Jesus, but rather a light emanating from Him. In every sense of the word, this is a transfiguration, a metamorphosis–a total change. And Peter, James, and John see Jesus as no man had ever seen Him before. This is what theologians call a “Christophany”, or a manifestation of the Son of God in His true nature as He will be seen on the last day and as He appears now at the right hand of God the Father.

Peter, James, and John could hardly handle it. They were so overwhelmed that the only one who could find words to say was Peter. And, predictably, he says something very human. “Let us put up three shelters: on for You, one for Moses and one for Elijah!” In other words, let’s get organized. Let’s perpetuate this experience. Let’s package it. Let’s make it a basis for a religious movement!

While this is happening, Jesus hears a voice saying, “This is My Son whom I love. Listen to Him.” Here, God the Father, just as at Jesus’ baptism, again affirms Jesus’ claims. Then, suddenly, Elijah and Moses disappear. Jesus encourages HIs disciples to say nothing about this, at least until He rises from the dead. And for once they do keep it to themselves–at least for the time being. But for now, they are captivated with what “rising from the dead” means, especially as it relates to what they have just seen–Moses was dead, Elijah was dead, now they live, and Jesus keeps company with these shining beings! Whatever do you suppose is going on? How can Jesus appear transfigured when He’s not dead yet? What will His death mean?

Little did they know that the very death Jesus was about to undergo would result in an open grave which would become the open window for all men and women of faith to enter into the very presence of the eternal Father.

Key Verse: Mark 8:18 “Having eyes, do you not see? And having ears, do you not hear? And do you not remember?”

This chapter gives us a fascinating insight into the frailty of human nature. Beginning in verse 14 we have a story of the disciples forgetting to bring bread on a boat trip. All they had was one loaf, and they were obviously concerned. Jesus saw their concern and made the most unusual comment. He says, “Beware of the leaven (yeast) of the Pharisees and the leaven of Herod.” The disciples were somewhat flummoxed by this and tried to figure out why Jesus was scolding them. They thought it might be because they’d failed to plan ahead. But that wasn’t the problem. The problem was that they had forgotten how Jesus had miraculously provided bread for them, and thousands of others, before. He looks at them and asks if their hearts have become hardened, or their eyes blind, or their ears deaf. “Don’t you remember?” Jesus asks. Or better yet, “Don’t you see?” Then He recalls the feeding of the five thousand and recounts the baskets of bread left over.

It’s in this context that the word “yeast” comes into play. The yeast of the Scribes, the Pharisees, and Herod had something to do with a secular mind set. The natural or carnal way of looking at things can effectively block Christ’s provision. Jesus’ yeast not only makes bread rise, it multiplies bread! He then reemphasizes the point by reminding them of the feeding of the four thousand; but the disciples don’t get the point. The fact is that Jesus can supply the need. His track record proves it. And to be able to trust Him in a simple way for one’s daily bread is perhaps the bottom line, the litmus test, to being His disciple. This isn’t to suggest we do away with the means He has provided us in terms of daily work and wages to supply a need. Nevertheless, even in that we must recognize that any good thing we have has come from God.

Key Verse: Mark 7:8 “…Laying aside the commandment of God, you hold the tradition of men…”

If ever you’re tempted to reduce God’s work in your life to a system or formula, read this chapter. In the first half we read about Jesus’ revulsion for human systems and traditions. Specifically, He attacks formulas for righteousness. The issue was what is, and what isn’t, “kosher” (or “clean”). The Pharisees were upset because Jesus’ disciples were eating food without washing their hands beforehand.

Jesus reacts by quoting Isaiah 29:13, where the Lord speaks out against external lip service and the teaching of men. Then He knocks the tradition of neglecting one’s parent’s financial needs by designating their rightful portion “corban” (a gift devoted to God). And then He offends religious tradition even more by saying that what we eat or drink has nothing to do with defilement. Rather it’s the internals of man that defile him. Uncleanness is not an “outside” issue at all–it’s an “inside” one. So chuck the man-made rules. God looks where no other person can look: in the heart. Then, just in case you think you can get Jesus to do what you want if you’re clever enough to discover His healing and miracle-working formula, read on.

In the latter half of the chapter, we see Jesus healing a woman’s demon-possessed daughter, not with a touch, or command, but by a semitic riddle-like interchange, a clever answer and a quiet word. Then while you’re still trying to figure that one out, He goes on to heal a deaf and partially dumb man by doing seven things: He (1) takes the man aside. (2) touches the man’s tongue. (3) spits. (4) touches the man’s tongue. (5) looks up to heaven. (6) sighs and (7) shouts, “Be opened!”.

So where’s the system? The formula? There is none. Ultimately we’re all subject to God’s sovereignty. He won’t be labelled, figured out, or put in a box. Which, among other things, makes prayer quite an adventure!

Key Verse: Mark 6:50 “Be of good cheer! It is I; do not be afraid.”

If there’s anything for which Jesus is most remembered by the secular world (apart from the Christmas story), it’s something recorded in this chapter: Jesus walking on the water. He and the disciples had just finished a very labour-intensive (to say nothing of people-intensive) task, the feeding of the five thousand. He insisted His disciples take a break, in fact we read, “He made His disciples get into the boat…” while He, himself, went “to the mountain to pray.” Later in the night, He saw His disciples straining at the oars as they fought the wind. So He walked out to them…on the water!

The disciples, predictably, were terrified. They were sure a ghost was walking on the waves, and cried out in fear. Jesus responded with the comforting words in all of scripture, “Be of good cheer! It is I; do not be afraid.” The key words are, “It is I”. It’s Jesus, and if it’s He, then everything is okay. “Take heart. It is I.”

Someone has rightly said the the only adequate faith for deep distress is a person. Central in this vast created order is a person —the Person, the God of Love. Underneath all human sorrow and fear are the everlasting arms of a God who “so loved the world”. John MacMurray has wisely said,

“The sense that the world as a whole is personal is the very heart of religious experience. To the man with the sense of God alive in his soul the world is neither a mechanical system, nor and evolving something. It is something made by Someone, and brought to life by Someone, controlled, indwelt, loved by an infinite person, who is its meaning, its reality, and its good.”
(The Christian World)

Those three words, “It is I”, are pivotal to faith. We cry out in our distress, “O God!”, and we hear in reply, “It is I”. When we hear those words, any storm is suddenly put in perspective. A peace “that passes understanding” calms the waves and we rest.

Key Verse: Mark 5:34 “…your faith has made you well. Go in peace, and be healed…”

Here we have the stories of a dead girl and a sick woman. The woman had an affliction which had disabled her for twelve years. What’s more, it brought with it a ceremonial uncleanness– which meant she was a bit of an outcast. Because of this, she lived with a deep sense of shame, affecting her self-esteem and self-confidence to the point where she would shrink from coming to Jesus openly and of easily confessing afterwards that she’d touched Him. The dead girl, on the other hand, had been alive as long as the woman had been sick. Her father, Jarius, had come boldly to Jesus, and it was while on His way to Jarius’ house that the timid woman had reached out to touch Him. And so the two stories converge.

Jairus had encountered a sudden sorrow after twelve years of joy. The woman had been living with twelve years of deferred hope, longing for the day her affliction would cease, but finding every new day was just as bad as the last. It could very well be that she had spent most of her money on doctors and medicine, even while the young girl had been merrily skipping through a carefree childhood. Enter Jesus, the compassionate and versatile healer.

To the woman who had been sick for twelve years, He says, “Your faith has healed you, take heart.” As for the girl, He goes to her house where a noisy crowd has already begun singing death dirges. He tells them to stop because the girl “is not dead but asleep”. Here is an instance where Jesus faced open mockery. Nevertheless, He went inside the house, took the girl by the hand, ordered her to get up, and she got up. Jesus had done it again. In one case, twelve years of hope, suddenly dashed, had been give new life. In the other case, twelve years of sorrow with no hope of release, had suddenly ended and a whole new life begun. On the other hand, a timid touch by the sick one, on the other, a commanding touch by the Healer, both resulted in the kingdom of heaven coming amongst mankind once again. All because of faith in Jesus.

Key Verse: Mark 4:9 “He who has ears to hear, let him hear!”

This has been called by some commentators the chapter of parables. Mark suggests in verses 2, 33 & 34, that the parables here are just some of the many Jesus taught. Two of them deal with the kingdom and what the kingdom of heaven is like; they other two talk about a proper responses to the gospel. Just a few comments about that first parable, that of the sower. It is not so much about seed or sowers, as it is about soil. Broadcasting or scattering seed was often used as an illustration of the act of teaching, and the students were seen as the soil. Some students produced a harvest and others produced nothing–only barrenness.

The point of the parable is that any broadcasting or sowing of the truth involves some loss. And I don’t think we can assume from this that because there were four kinds of soil, and only one kind bore fruit, that we should expect a return of only twenty-five percent. I feel we can assume that the good ground is most of the field. Nevertheless, men can choose to hear or not to hear. They can also choose to respond or not to respond. So it’s not a case of passively bearing fruit, or passively deflecting the seed. Rather, it’s a matter of one actively allowing the seed to take root in one’s heart. Notice the conclusion of the chapter. It’s the story of Jesus calming the storm. I think the outstanding aspect of this is the terror and consternation in the minds of the disciples as they ask, “Who is this Jesus anyway? Even the winds and the waves obey Him.” Obviously the disciples hadn’t turned in to know what the demons already knew. We’ve seen in Mark that evil spirits were very much convinced of who Jesus was. It’s ironic that Jesus should have to take three years to demonstrate who He was to an increasingly recalcitrant and hard-headed group of disciples. Perhaps we shouldn’t be too hard on the religious leaders who misunderstood and rejected Jesus. His own disciples, our spiritual forefathers, not only misunderstood Him, they even forsook Him during the critical hours of His passion.

If the evil spirits recognize Jesus only because they dwell in the darker regions of the spirit realm, we shouldn’t be surprised that the disciples didn’t recognize Him until He had been resurrected in the space and time realm. Later, as their hearts were quickened by the Day of Pentacost events, the disciples became powerful witnesses to who Jesus really was– the eternal Son of God.

Key Verse: Mark 3:27 “Stretch out your hand…”

Two things stand out in this chapter. First of all, Jesus heals someone who has had a withered hand all his life. Notice that Jesus asks a man who has never used his hand before to stretch it out. This seems to be a rather unreasonable demand. The man probably expected Jesus to take the initiative in this healing; instead, He looks at the man and says, “You take the initiative. You stretch out your hand.” So he did. As he made the attempt, Jesus empowered him.

This is a good word to us. When we seek God’s touch in our lives we should, from time to time, think in terms of touching Him. We should take the initiative. The other things standing out in this chapter is the mention of the “unpardonable sin”. (Once again there is a record of evil spirits expressing belief that Jesus is the Son of God.) The religious teachers explain Jesus’ power to deliver from demonic possession as demonic power itself. In fact, they go so far as to say that He is Himself possessed by Beelzebub, the “ruler of demons”. To this Jesus says a house divided against itself cannot stand, and then He goes on to talk about the unpardonable sin–the sin against the Holy Spirit. Many people, feeling spiritually depressed, or just spiritually flat, often think they have committed the unpardonable sin. But look at the context. Jesus is speaking to religious leaders who should know better, but are in fact attributing the power of the Holy Spirit to Satan. He says it is absolutely unacceptable to credit Satan with what is the work of God. As long as one persists willfully in that kind of spiritual blindness and unbelief, he is beyond the reach of Grace.

The unpardonable sin is a deliberate, willful act of unbelief, where one maliciously impugns the work of the Spirit of God. I’ve been in the ministry twenty years and I have yet to see anyone guilty of this sin. And I probably never will.

Key Verse: Mark 2:17 “Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance.

In this chapter, Jesus really does and says some radical things. First of all, He heals a paralytic which in itself is outstanding, but precedes the healing by saying to this fellow who has dropped in from the roof, “Son, your sins are forgiven”. It’s no wonder the teachers of the Law were upset. Nobody has the right to forgive sins but God alone, and I think we would all agree with their comment. But the fact is that Jesus was someone unlike anyone else in history. He then goes on from this outstanding event to say that the ones who qualify for this kind of salvation He is freely giving out are not the religious, nor the healthy, nor the righteous people, but those who are sick–the sinners.

This, of course, goes against the grain of current religious thought. The idea, then as now, in the rabbinic tradition, was that a man obtained righteousness through good works. But Jesus contradicts tradition and says the ones who are really diseased are those qualifying for salvation. Then He takes some shots at two aspects of piety that spring out of the current view of righteousness. He first of all says that fasting is not necessarily a factor in pleasing God. He, in effect, was saying, “Look, I represent a whole new age, a new kingdom, a new message”. And in that context new wineskins are necessary for new wine. There’s a whole new horizon to be explored. The same applies to Sabbath observance, a very important and holy aspect of Jewish life. But Jesus, seeing the Sabbath becoming a bondage, says the  Sabbath was made for man not man for the Sabbath. In other words, if the Sabbath does not benefit us, there’s no way we are going to benefit it. So He focuses in again on God’s commitment to the healthiness, or holiness, of man and his need for rest and recreation. Jesus is a Healer who saves, a Savior who heals, and a Free Spirit of the highest order.