Key Verse: Mark 16:6 “…He is risen! He is not here. See the place where they laid Him.”

One of the important ingredients in the resurrection of Jesus is the fact of His death. Jesus really died. Just like our ancestors have done. Just like you and I will do. Why is this so important? Here’s why.

Please indulge me as I quote from my book, “Theology for non-Theologians”: “…there have been two classic mistakes throughout history whenever Christians have attempted to explain the person of Jesus Christ. One is very practical–‘Jesus simply couldn’t have been God.’ And the other is very mystical–‘Jesus wasn’t really human at all’. Yet the Bible presents Jesus as fully God and fully man. He has two natures united in one person. Most believers have little sympathy for mistake number one, but they do have an affinity with mistake number two. This shouldn’t surprise us, for, historically, this dehumanizing of Jesus has always been a major problem for the church.” (P.253, Macmillan, N.Y.; Collier Macmillan, London).

Look at the key verse, “He is risen! He is not here. See the place where they laid Him.” Notice the words, “here”, and “place”. These are spatial words. Spirits are both “here” and “there”, and no one has ever thought to attempt the burial of a spirit in a “place”. Only physical bodies are buried in a place. Usually we mark the place with some kind of memorial. In fact, it is possible to visit the grave sites of some great religious leaders to this day. The point is this: Jesus didn’t just vanish, as if He were merely spirit or some kind of super-angel, He died. He had a body–a flesh and blood body, just like you and me. He was all man.

And He was all God. In fact, He was fully man and fully God. At the same time! God/man–the only one of his kind. The grave tells us He was man. The resurrection tells us He was God. And the post-resurrection appearances and final ascension tell us He is “the same, yesterday, today and forever.”

So, while He remains the same, we put our trust in Him–and are never the same again.

Key Verse: Mark 15:39 “…Truly this man was the Son of God.”

So why are you a Christian? Because  you were raised that way? Perhaps it’s because of Sunday School, or the witness of a friend. Maybe reading the Bible did it. Whatever. But why a Christian, rather than a Buddhist or Muslim? Why not an atheist? There’s only one answer to that: “Jesus”. Never in the history of this planet has there ever been such a man. For those who’ve been confronted by His presence, or who’ve taken the time to study His ministry and personal claims, there’s no neutral ground. You either embrace Him or displace Him. There are no maybe’s.

In this chapter we read about the trial, judgment, crucifixion and burial of Jesus. There are several personalities surrounding the central figure–teacher of the law, the Shanhedrin, chief priests, Pilate, the crowd, soldiers, Barabbas, two thieves, Simon the Cyrene, Mary Magdalene, Jesus’ own mother Mary, and one Roman centurion. This man wasn’t a Christian, yet, but in the maelstrom of Jesus’ crucifixion He says something that suggests he may have become a believer later.

Jesus died with the heart-rending cry, “My God, my God, why have you forsaken me?” Unlike the Jews, some of whom would recognize these words as a direct quote from the messianic Psalm 22, and, unlike the theologians who would debate the issue of God forsaking Himself, the centurion is completely gripped by the divinity of this last gasp, and declares, “Surely the man was the Son of God!” The pathos of the cry, and the way in which Jesus died, caused this Gentile soldier to unequivocally accept the claims of the “king of the Jews”.

If he were asked alter to defend his faith, the centurion may have had no foot to stand on other than his experience of Christ. Years later, he may have had access to some of the early Christian writings. Maybe he even attended one of the churches Paul established in Asia Minor. Who knows?

But one thing we do know. Whether you’re a soldier, sailor, tinker or tailor, you can know Jesus and even love Him–mainly because He knew and loved you first. His word undergirds and nourishes faith. But in the final analysis, it’s your experience of Christ that sustains you. Call it a lasting relationship.

Key Verse: Mark 14:31 & 50 “…’If I have to die with You, I will not deny You!’ And they all said likewise…then they all forsook Him and fled.”

I can identify with the disciples. they were keen, energetic fellows, with more than their fair share of courage–it takes a brave man to parry the ardent questions and objections of friends, relatives, and a wife concerning a three year  stint of irresponsible wandering with a zealot from Galilee. I can just hear Peter’s wife asking, “But how do you expect to pay this year’s taxes if you don’t get back to fishing?” Yes, they were strong on resolve, but were also weak on follow-through. Like me, (and you, perhaps), they were never at a loss for good intentions. Take a look at this chapter.

Here the narrative presents the first events leading to the crucifixion of Jesus. We read of Jesus’ dinner with Simon the leper just two days before Passover. It was this meal which was highlighted by the extravagant act of the unnamed woman, pouring expensive perfume on Jesus’ head. Then, two days later, Jesus has His last Passover meals with His disciples. As they eat the traditional meal, with its unleavened bread and mandatory four cups of wine. Jesus uses these common elements to symbolize forever His broken body and shed blood. then comes the noble resolve, and ignoble follow-through, of both Peter and the rest of the crew.

You see it in the key verses (31 and 50). Peter was the spokesman, but they all shared in the disgrace. After pledging undying loyalty, they all “forsook Him and fled”. Sounds like something I’d do. Threaten me with the electric chair and I’ll back-pedal quickly, especially in the heat of the moment, when the first reflex is self-justification and self-preservation! Like Peter, I might weep bitterly…after. But for now, “I’m out of here!”

Mind you, the speed of the events left the disciples quite breathless (and spineless)–why, even Jesus’ enemies couldn’t get their act and their stories together (vs.56 & 59). Nevertheless, we have here a tried and true reality in which we all share: the gap between what we say and what we do.

Thank God, even the apostle Paul needed to hear what we need to hear, “My strength is made perfect in weakness.” Take it easy on the sinner. There, but for the grace of God, go I.

Key Verse: Mark 13:10 “And the gospel must first be preached to all the nations.”

Prophecy is a hot subject these days. Especially as we’ve just entered the 1990”s, the last decade of this millenium. There are all kinds of self-made prophets out there, ready and more than willing to predict the future. Then there are the Bible prophecy experts, all preaching their interpretations, so various that the sum total is decidedly uncertain at best and confusing at least. What really complicates the picture, though, is that these prophets and their followers tend to take it personally whenever an unbeliever, or proponent of a competing prophetic scheme, questions the validity of their teaching. Some of the most dogmatic opinions extant in Christendom today are those of end-times specialists. For these people, the expression “knowing everything for sure” seems to be axiomatic.

That’s why Jesus’ words in verse 32 of this chapter are so very vital, “But of that day and hour no one knows, neither the angels in heaven, nor the Son, but only the Father.” When God became the man Jesus, He emptied Himself of the independent exercise of His divine attributes–and one of those attributes is omniscience. Jesus, the God/Man, was self-limited. So much so that even He didn’t know when the end of the age and the Day of the Lord would be. So if He didn’t know, how can we, mere mortals, expect to know? If you want to speculate, do so as an exercise, not as a dogma.

There is, however, one thing Jesus says that tends to be measurable rather than speculative, as we attempt to interpret this chapter. It’s the statement in verse 10, “the gospel must first be preached to all the nations”. This is something that has never been possible except in the last half of this century. The preaching of the gospel by way of radio and television is reaching more of the world than ever in history. Nevertheless, according to the Luausanne Committee on World Evangelism, there are still thousands of people groups in the world who have never heard the message.

So if you want to expend some energy and embrace a preoccupation that is not counter-productive in this area of prophetic interpretation, try evangelism. The very best thing you can do is speak of Jesus to your neighbour. Jesus, after all, is the Spirit of true prophecy (Rev.19:10b)

Key Verse: Mark 12:30 “…Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength…”

I think we need to establish something right off the top–it’s possible to love someone you don’t like. Why? Because love is an act of the will, whereas “like” is the product of the emotions. To like someone means to feel good about him, to love someone means to seek his highest good. And you can seek the highest good of the most dislikeable person on earth, if you choose to.

In this chapter, Jesus responds to one of the teachers of the law who, impressed with Jesus’ debating skills, asks Him which commandment is of most importance. Rather than quoting on of the ten commandments, Jesus refers to Deuteronomy 6:4,5. The greatest commandment, He says, is to love God with all one’s heart, soul, mind, strength. And, in this context, one should love one’s neighbour and one’s self the same way.

So what do “heart, soul, mind, and strength” refer to? “Heart” obviously refers to the emotions. “Strength” refers to the will. And, “soul and mind”, interestingly, are summed up by the scribe in verse 33 (NIV) as “understanding” or intelligence. To summarize, Jesus says we’re to love God with all our emotion, intelligence, and will–our feeling, thinking, and doing.

Try to think of your love for God graphically, in terms of three concentric circles (like an archery target). On the outside, the largest and most visible circle is how you feel about God. A little closer to centre is your thinking about Him, and the bull’s-eye is what you’re doing about that feeling and thinking. Indeed, the core of your love for God is your action. In Jesus’ terms, love for God isn’t something you say or sing, it’s something you do.

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!