A Desperate Woman is Healed

Mark 5:21-34.  This sermon was preached by Pastor Marty Bonner on Sunday, July 28, 2019.

Last week we were in the first part of this chapter where Jesus encountered a man possessed with many demons on the east to southwest shore of the Sea of Galilee.  That event ended with the people of the region pleading with Jesus to leave.  Thus, our passage today involves the events after they returned to the northwest shore of the Sea of Galilee, most likely Capernaum.

In a sense we will have one story interrupted by another story, but both of them have similarities that I will bring up in my commentary as we work through them.

The dire condition of Jairus’ daughter

When Jesus lands on the shore, it does not take long for a crowd to gather.  It is at this point that one of the leaders of the synagogue named Jairus (Hebrew- Yair, “God Enlightens”) approaches Jesus.  His daughter is at the point of death and her only hope is a miracle from God.  Jesus is the only prophet of that generation who evidenced the healing power of God.  We will focus on this story more next week because we are going to be interrupted by a woman who needs healed.  For now, we should recognize that the synagogue leaders generally did not like Jesus and we have no reason to believe that this man was much different.  This man is convinced that Jesus can heal his daughter. 

He also believes that Jesus needs to touch her in order for it to happen.  I mention this because, in the story of the centurion who was a dying servant, Jesus remarks that touching to heal is not a necessity.  That doesn’t mean that it is a hindrance either.  However, things like touching or putting mud on the eyes are really more of an aid to our faith.  Healing is not some kind of power that is transmitted through hands.  However, when we lay hands upon someone, it does encourage them to believe.  Thus, we can call it an “aid to faith.”

Most likely this man would not normally embrace Jesus in public.  However, he has become desperate because of the impending death of his daughter.  There are things that we would never consider or give a second thought until we become desperate.  This can work for the good and it can work for the bad.  This is one of the reasons that it is so important to share the good news about Jesus with everyone.  People may not respond immediately with any interest, or they may be hostile to the message, but some day they may find themselves in a desperate situation.  What will they turn to then?  We know that Jesus is not just one option among many.  He truly is the only option in the end for those who are desperate.  If you are in a desperate situation, now is the time to turn to Jesus with your problems and seek his help, healing, and forgiveness.

If you think that he will not help you then take note of the response of Jesus to Jairus.  Jesus begins to go with Jairus to his house in order to heal his daughter.  Of course, the multitude of people continue to follow Jesus and “throng” him (that is, to press in tight around him).

The desperate condition of a daughter of Israel

Starting in verse 25, this story takes a turn.  He is interrupted by one that he will call “daughter” in verse 34.  Now this woman is most likely at least the age of Jesus, which we will establish in a bit.  So, his reference to her as “daughter” is a reminder to her and everyone else that she is still a daughter of Israel.  She had a place and a portion among God’s people who are called Israel.  Her bleeding ailment threatened this.  Today we would use the phrase “child of God” or “daughter of God.”  Regardless the emphasis is that her condition does not make her an outcast, as she has been treated no doubt.  Through Christ we can spiritually be born again as a child of God who has a guaranteed place and portion among the people of God for each of us.  Thus, this story is thematically connected to Jairus and his dying daughter, as this woman is a dying daughter of God.

Let’s recount her physical situation.  We are told that she has a “flow of blood.”   It is not completely explained and does not seem to be immediately life threatening.  However, she has had it for 12 years and it is getting worse.  I would assume that this means the flow is greater, but it could be a reference to pain, even though pain is not mentioned.  Within the Judean society this would have been a devastating thing for her.  First of all, it means that she would be ceremonially unclean all the time.  She could never participate in any of the religious ceremonies of Israel.  Second of all, anyone that she touches would also become ceremonially defiled.  Thus, she would have been a social outcast, much like a leper.  She is not only sick, but has been unable to have a normal life for the last 12 years.

We are also told about her experience with the medical profession of her day.  She apparently comes from wealth because she has spent all that she had going to “many physicians.”  Instead of getting better from their efforts, her condition keeps getting worse.  This woman has desperately sought out any hope that the medical profession of her day could offer and found them dashed to the ground.  No doubt, each time, she would get her hopes up that a certain doctor could help her with a unique procedure, only to return home without relief.  She now has nothing left and is thus without hope, until she hears about Jesus.  What she could not buy for all the money in the world is now possible for free.  What a moment of hope this must have been for this woman.

We are told that her plan was to come up behind Jesus, while he is in the crowd, and touch his garment.  What is interesting here is that she has the same concept of the connection between touch and healing that Jairus did.  However, in this case she believes that it doesn’t even have to be a purposeful touch.  She hopes to get a healing on the sly and slip away.  Why would she do that?  Part of it may have to do with the fact that her unclean condition is well known.  For her to purposefully touch a rabbi in public, thus making him ceremonially defiled, would be considered at least a social faux pas and perhaps even an act worthy of civil punishment.  On top of this is the question.  How many people would she touch in trying to get through the multitude to Jesus?  Her only chance of getting close to Jesus would be to hide her identity and attempt to get it without anyone knowing.  To get forgiveness is easier than to get permission.

In the Gospel of Matthew, we are told that she wants to touch the “hem” of his garment.  Typically, the hem would have tassels and even, at times, designs that evidenced a person’s place and authority.  This could be the hem at the bottom of the garment or on his sleeves.  We are not told if Jesus had any such items, but this is reminiscent of Malachi 4:2 where it says, “But to you who fear My name, the Sun of Righteousness shall arise with healing in His wings;”.  The word for “wings” can mean exactly that in the context of birds or such.  It simply means the extremity of something.  In the context of a garment this could mean the edges or hems of the garment, and in the context of the person it would be their hands and feet (extremities).  I believe that this verse in Malachi is clearly referencing the Messiah by the title “Sun of Righteousness.”  Since it is a person the image is not so much wings, but rather his hands or the edges of his garment.  Our passage today is clearly a fulfillment of this passage and so is any healing event in which Jesus laid his hands upon the person.

The woman is healed

Upon the touching of the hem of Jesus’ garment, we are told that the “fountain of her blood” was immediately healed.  Whatever the source of the bleeding was, it was instantly healed and quit bleeding.  We are also told that she could feel that something had changed in her body.  She knew in that instant that she was healed.  Now, all she had to do was slip away and go through the purification rituals.  She would no longer be ceremonially defiled and could return to a normal interaction with Judean society.

Just as the woman felt something physically happen to her, so Jesus sensed the power that had healed her.  The word for “power” her is the term “dunamis,” which points to the creative and restorative power of God.  At first, this may give the impression that the Bible is saying that healing is something that can be carried around and given to someone else by touch and even without willing it.  That is, all it takes to be healed is to touch something that his holy, and blessed by God.  Yet, there is more to it than that, which we will come back to in a moment.  Before the woman can make her exit, Jesus suddenly turns around within the crowd and says, “Who touched my clothes?”

The disciples are incredulous at the question Jesus asks.  They point out that many people in the crowd are constantly touching him.  The question might be better, “Who hasn’t touched me?”  Clearly this is not what Jesus is talking about.  He knows who he is talking about and so does the person who was healed.

The woman is afraid and trembling as she falls down before Jesus and confesses the whole story to Jesus and the surrounding crowd.  Most likely, she expects some kind of public rebuke and perhaps legal consequences.  Yet, Jesus is unconcerned with any fears of being defiled and protecting his reputation as a holy man.  He never even brings it up.  In fact, this episode begs the question.  Is Jesus now ceremonially defiled?  The most powerful evidence to the contrary is the fact of her healing.  It was not her defiling him, but him healing her.  The defilement of her condition was no match for the healing power of Jesus.  We cannot defile him, but he can heal us.  This is not just true with physical issues.

Many people do not turn to Christ because they fear that they will be rejected due to their sins.  However, our sin cannot affect Jesus.  He can handle your sins.  He went to the cross for your sins.  His power is greater than all our sin and can set us free from them, both legally and in actuality.  In no way, do I imply that it is okay to embrace sin as a follower of Jesus.

This part of the story ends with Jesus addressing her as daughter.  We talked about this earlier, but I believe it is an endearing term meant to set her at ease, and also a reminder to those around them that she is still a daughter of Israel.  She never lost her place with God because of this disease.  The pharisaical position on such people would be that they are cursed by God, no doubt due to sin, and thus a sub-citizen of sorts.  She would not be seen as a true daughter of Israel, at least until she is healed.

His statement following this address is that her faith has made her well.  Jesus does not mean that faith by itself is enough to be healed.  It is not a faith that just keeps saying, “I am healed; I am healed.”  This would be faith in faith itself.  However, Jesus said “her faith.”  What exactly was her faith?  Her faith was not centered in positivism or a mantra.  It was solidly placed upon the person of Jesus.  She believed that Jesus could heal her if she just touched his garment.  This is the plain teaching of Scripture.  God has provided for healing through faith in Jesus.  No, it is not guaranteed that all people will be healed in this life because God has a purpose that goes beyond this life.  As Jesus told the Apostle Paul, “My grace is enough for you.”  Yet, this story is an amazing revelation nonetheless.  Many simply will not believe that healing in the name of Jesus is possible at all, and thus they miss out on the possibility that God would heal them.  Others believe that Jesus heals, but blame all situation where there is no healing upon the faith of the person or their loved ones.  We must be careful in this area and ask for healing and yet trust God no matter what his answer.

Jesus tells her to go in peace and enjoy her healing from this plague.  Not all that plagues humanity is physical.  However, in Jesus we have the One who is able to make us every bit whole.  Will you put your faith in him for both your body and soul?  We can touch Jesus through our prayers of faith in him.

Woman Healed audio

The Power & Authority of Jesus

Mark 5:1-20.  This sermon was preached by Pastor Marty Bonner on Sunday, July 21, 2019.

Many scientists do not believe there is such a thing as a spirit realm. They hold to a materialism world-view and they would not accept that a human has a true spirit, much less that there are spiritual entities other than human.  The basic line of thought is that ancient humans couldn’t explain disease and mental illness and so they came up with the idea of spirits, both good and bad (the bad being demons).  The problem with this is that is presents the false idea that we now understand everything about the human body and mind. 

As advanced as our technologies are, the human mind still presents a difficult puzzle to scientists.  There are clinically trained psychiatrists who have come to the conclusion that some cases that they have encountered cannot be explained by a problem within a person’s mind.  Things such as: the knowledge of individuals and things outside of the person’s ability (even very private things), speaking languages not learned or even encountered,  and especially aggravation at talk about and the person and work of Jesus.

Of course the opposite error does exist.  Some religious people treat all strange activity as demonic.  Many “exorcisms” gone awry have resulted in the death of people, and I am not just talking about within Christianity.  As believers in the One who is Truth, we must not cast aside the recognition that demons are real.  Yet, we also must not let fear rule our hearts and label every mental illness or strange sickness as demonic activity.

Today we will look at a passage that makes it clear that though demons do exist, they must flee before the power and authority of Jesus Christ.

A demon-possessed man approaches Jesus

Our story begins with a demon-possessed man that meets Jesus and his disciples at the shore as they get out of their boat.  We should remember that, at the end of chapter 4, Jesus and his disciples were boating across the Sea of Galilee from the Galilee region (NW part of the sea).  During this trip a huge storm occurred threatening to destroy the boat and them.  This story is what happened after that scene.  Another point to recognize is that all three synoptic gospels have these stories back to back.  They are integrally linked in the minds of the apostles.  This has caused some to see a supernatural aspect to the storm scene. 

The Scriptures do not state that this is the case.  However, it is quite possible.  In the story of Job, Satan is allowed to “touch” Job.  Of the several catastrophes that occur two seem to be natural disasters:  fire falls from heaven upon the sheep and shepherds, and a great wind destroys the house in which his adult children are feasting, killing them all.  Regardless of whether or not the above conjecture is correct, the message is the same.  Jesus is greater than anything that may come upon us in this life, whether natural or supernatural, period.

So, just where are they landing with their boat?  If you look at all three gospel accounts (Matthew 8, Mark 5, and Luke 8), you find a difference in the name of the area in which they land.  On top of this, there are also some textual differences within the manuscript evidence.  Is it the area of the Gadarenes, Gergasenes, or the Gerasenes?  It is most likely that these are variant terms of the same or overlapping areas.  The Gadara area would include all of the southern part of the Sea of Galilee.  So that gives us a rough estimate of where they were.

Immediately upon their beaching f the boat, they are met by the demon-possessed man.  This guy is in a terrible condition of which we are told about up front in the story.  Not all demon-possession manifests in a way that is so violent and socially adverse as this guy.  This man represents the “crazy person” picture of possession.  We are told initially that he has an unclean spirit, which is a synonym for a demon.  Notice that the term “demons” is used in verse 12.  He lived among the tombs rather than in a regular house of that time, most likely due to being driven out of town.  He was out of his mind crying out, cutting himself with stones and naked.  When it talks about crying out here, it is not talking about tears, but rather loud screams and words that may or may not have made sense.  The people of the area have often tried to restrain him with shackles and chains.  However, he would break these chains and tear off the shackles.

The strength he demonstrated could be called super-human.  However, it is unclear how much of the power is simply the demons pushing him to exert more energy than a person would normally push themselves.  Also, I’m sure the strength of the metals in that place and at that time are very weak compared to what we would have today.  However, we should also recognize that these people had restrained many others before.  This guy was unrestrainable in a day that knew how to restrain some pretty strong guys.  The overall picture is that this guy is a menace to the area and has been driven out of the city and into the tombs, or at least has gone there of his own accord.  Also, we see that he is a very tortured individual.  The demons are not his friends.  They have brought him to a horrible and low state.

The demons resist leaving the man

The writing of this scene is a bit choppy, but one can follow it.  It seems the man approaches Jesus and Jesus first commands the spirit to come out of the man.  It is then that the demon begins to speak.

Now we must deal with an unfortunate translation in verse 6.  The man is not worshipping Jesus as the English in the KJV, NKJV, and RSV states.  The word most of the time does mean to worship. However, at its base it means to prostrate one’s self before another as if to kiss their hand in obeisance.  Thus, the better picture is that the man has ran up and fallen down in front of Jesus, looking like a fiend (no clothing, cuts all over his body, not in his right mind, hair probably a knotted mess, etc.).  Jesus recognizes the unclean spirit and commands it to come out. 

At this point, the demon has some protests, or at least, a short dialogue takes place.  The first statement of the demon is really a question.  It essentially means what do you want with me, or why are you bothering me.  This area is not considered part of Israel at the time.  No Jew worth his salt would be caught dead there, and so, the people in this scene are most likely gentiles.  The question is on the order of asking why Jesus is “out of his territory.”  Secondly, the demon demonstrates the knowledge of who Jesus is.  He addresses him as Jesus, Son of the Most High God.  Notice that Jesus normally would not let demons talk, at least when he was in Israel.  However, here we see that Jesus interacts to some degree with the spirits.  Why would he do so here, but not in Israel?  When he was in Israel, Jesus didn’t want demons for his P. R. speakers.  I would think that here in this Gentile land the only Israelites are his disciples and they are already convinced that he is the Messiah.  These Gentiles are not thinking to themselves that Jesus could be the Messiah.  Most likely, they are not even aware of what that is.  Yet, Satan and his spirits knew exactly who Jesus was, but they did not know what he was there to do.

This demon asks Jesus if he is there to torment him.  Matthew 8 adds the phrase “before the time.”  So, what is this about?  The book of Revelation speaks of a time when Satan is to be cast into the bottomless pit.  Perhaps the demons will also have that fate.  Regardless, we know that all evil beings will be cast into the Lake of Fire when the New Heavens and the New Earth are created by God.

These spirits have clear knowledge of this coming judgment. However, they also seem to have the idea that it isn’t time yet for their judgment.  To them, Jesus is here early.  This adds to the fear of these demons.  What is he doing?  Is he throwing us into the bottomless pit/Lake of Fire early? 

Jesus asks the spirit what its name is and is told that it is “Legion.”  This is clearly not a proper name, but rather a nick-name, or better a nom de guerre.  He is possessed by many demons, whether that literally means thousands or not is irrelevant.  The demons protest that they do not want to be sent out of the region (vs. 10).  We are not told why.  Most likely they believe they have a sweet deal in this area and are able to have their way.

However, they suggest an alternative.  In their fear, they beg Jesus to give them leave to enter a herd of pigs that are nearby.  We are told that there are 2,000 pigs.  It is unclear why they ask this, and also why Jesus permits it.  It would probably be foolish to speculate too much.  However, several things are clear.  The spirits demonstrate the same violence and torment in the pigs as in the demoniac.  The pigs “go crazy” and stampede down the hill into the sea and drown.  Thus, the spirits are released into the area desperate to find another person to inhabit and have gotten away from Jesus.  Later, the disciples of Jesus would come back into this area and most likely have to deal with them again.

The people of the region are afraid

The swine-herders become the heralds of what happened.  We are not told into what city they go, but it is most likely a nearby small village.  Eventually a crowd from the area gathers at shore in order to see this spectacle.  Then the story is recounted for them about Jesus freeing the demon-possessed man and the death of the pigs.

Alongside of this story, is the reality of the man himself.  He is clearly the same man they had feared in the past, most likely with cuts still visible on parts of his body.  However, he is not ranting and stark raving naked.  He is fully clothed and in his right mind.  These evidences powerfully testify to these first century people, but it also powerfully testifies to us 21^st century people.  If our psychiatrists had an one ounce of the ability Jesus had, we would not see nearly as much mental illness in our society.  I am not saying all mental illness is the result of demonic possession.  It is often just the natural result of sin, both ours and that of others.  However, Jesus healed people as well as casting out demons.  We should learn from the only one who demonstrated mastery of both, instead of scoffing at the testimony of these eye-witnesses.

There are two responses recorded here.  The first is from the people of the region.  No doubt, they can appreciate the freeing of the demon-possessed man.  However, they also may see Jesus as just another spiritual threat.  If he is stronger than a legion of evil spirits than what would he do to them?  Also, the destruction of 2,000 pigs was a heavy economic hit.  Can we afford any more actions of such a man in our country?  Regardless of all their thoughts, they plead with Jesus to leave. 

It is easy to be fearful and afraid of spiritual things because we don’t understand them and can’t control them.  However, this is the point.  Evil spirits are fearful, but the power of the Holy Spirit is greater than them.  When we believe in Christ and have his Holy Spirit dwelling in us, we have nothing to fear from such spirits, even a legion of them. 

The Holy Spirit is pure and clean.  He does not control people, torment them, and abuse them.  He works gently and kindly within us to encourage us in the right direction.  He enables and empowers us as we act in faith and trust in God’s Word.  You have nothing to fear from the Holy Spirit, and, when He is living within you, you have nothing to fear from those evil spirits that roam this world looking for people to inhabit and torment.

The second response is that of the man, which is quite different from the people.  The man wants to follow Jesus and become one of his disciples.  However, Jesus gives him a different mission.  This Gentile man is not who God has to become an apostle in Israel.  Rather, he is to tell that Gentile region his story and how Jesus set him free from a legion of demons.  Imagine what it was like when a decade or two later the disciples of Jesus came into that area.  They would find many people open to the gospel because of what they had heard from this man years earlier.  His activity would be a kind of “pre-evangelism” that would prepare the inhabitants of the region to receive the Gospel later.

As we leave this story, I pray that, instead of being freaked out about spiritual things and pushing Jesus away, you will become excited about the one who has complete authority and power over all spiritual beings.  We need not fear the demons of darkness when the Lord of the Light has come. 

Power & Authority audio

More Parables II

Mark 4:30-41.  This sermon was preached by Pastor Marty Bonner on Sunday, July 14, 2019.

Today we will continue in Mark 4 looking at another parable that Jesus told.  In it we will see that Jesus knew that his Church would become a large thing and that the devil would take advantage of that to hide his servants among the branches.  Ultimately God is in control and he is not afraid of the things that we fear.

We must learn to pray and to trust his final decisions regarding the difficulties allowed in our life and in his Church.  God always has a way through for us that leads to him and his glory.

The parable of the Mustard Seed

In this parable, Jesus employs the planted seed metaphor again.  We are also told that this is a picture of the “Kingdom of God.”  This parable is also in Matthew and Luke.  In Matthew 13 we told that this is a picture of the “Kingdom of Heaven.”  I only point this out because some try to force a technical difference upon these phrases.  However, at least in this case, it is extremely stretched to think that Jesus means anything other than that these phrases are basically synonymous.  Though the Kingdom of Heaven includes the spirit realm and the earthly realm, the parables are generally focused on the earthly realm. 

This parable is short and makes a clear and simple message that is basically about the size of the plant that grows from the seed.  Since the plant represents the whole Church (geographically and chronologically), the seed here represents the deposit of the Gospel into the earth.  What looks like the smallest of seeds grows into a plant that is larger than the other garden plants.  Historically, we can see that this is very true.  The Church began as a small group compared to the other religions of the world, but grows to become a very large concern, even to the point that there are over 2 billion people today who have some connection to Christianity.

Some point to this parable as an illustration of Jesus being in error.  They state that the mustard seed is not the smallest seed on the earth.  However, in the context, Jesus is talking about seeds that a 1^st century Judean would be sowing in their garden.  In fact, the term “on earth” is literally upon the earth and is used in the same way that we would call dirt “earth.”  Matthew doesn’t even use the phrase, “upon the earth.”  There it says of the seed, “which a man took and sowed in his field.”  Jesus is not claiming that the mustard seed is the smallest seed of all the seeds upon the entire planet.  He is not at an International Botany Convention presenting his scientific research on the mustard seed.  When we are intellectually honest with what Jesus is saying, it is clear that he means the mustard seed was smaller than the seeds they would have been planting in Israel at that point in time.  People who make this objection are being bull-headed and attempt to force the words of Jesus to mean something other than what he intended.

Another area people like to pick on is the size of the mustard plant.  They will say that a mustard plant doesn’t get big enough for birds to nest.  However, some mustard plants can get up to 12 feet tall.  The point Jesus makes is not that all mustard seeds will end up big enough that birds will build nests in them.  The main point that it will be larger than the other plants who started with bigger seeds.  Also, that this particular mustard plan will be large enough that birds would nest in it.  The emphasis is its largeness, not that all mustard plants have bird nests.  Thus, the Kingdom of God, or the Church, starts out small, but ends up being larger than the other plants (religions).

In light of the parable of the sower, we must deal with the phrase, “birds of the air.”  There it had a sinister interpretation, and it pointed to the work of Satan and his evil spirits to remove God’s Word from our life.  Though there does not seem to be a need for a sinister interpretation in this parable (due to the fact that it emphasizes the large size of the plant), it makes sense in light of the countless other places where Christ warns that Satan would sow tares among his field, false teachers and prophets would arise, and that deception would be prevalent especially in the last days.  Thus, the Church would become so big that false spirits and leaders would be set up in particular branches without being ran away.

Verses 33-34 tell us that Jesus told many such parables to the crowds, and yet explained the meaning to his disciples later, when they were alone.

To sum up, the parable of the sower emphasizes the importance of the condition of our heart and mind when we hear the word of God.  The parable of the Lamp under a Bushel emphasizes the purpose that God has in giving light, and our responsibility in receiving it.  The parable of the Growing Seed emphasizes that God’s plan is inevitable.  His Word will build the Kingdom of God, until it is ready to be harvested, and then God will harvest it.  Likewise, the mustard seed emphasizes that the Church would become quite large.

Let us remember that Jesus was not contemplating nature and coming up with spiritual knowledge.  He is operating the other direction.  It is his knowledge of spiritual truth that allows him to pick out illustrations from the world around him.  We must be careful of taking these or other natural analogies and attempting to press them into further truths that the Bible does not reveal.  Truth opens our eyes to the world around us.  However, trying to discover new truth by studying nature leads to countless false ideas and false religions of our own making.

Jesus calms the storm

At verse 35, Mark turns back to the narrative of events that Jesus and his disciples encountered.  The next situation starts out with a simple task.  They are clearly on the edge of the Sea of Galilee, and Jesus instructs his disciples to take them to the other side via a boat.  At least 4 of the disciples had extensive experience boating on this sea, so this is not hard thing.  In comparison, Christ gives us a very simple thing to do.  Quit living life for self, pick up your cross, and follow him.  Essentially, we trust him as the way to peace with God and we share that message with those we encounter.  Simple.  These are not difficult things in and of themselves.

However, the disciples encounter difficulty along the way of accomplishing the simple task.  A storm rises up and begins to swamp the boat.  It is clearly worse than any they have seen before and are unable to bail or, at least, keep up with the water coming into the boat.  They sense it is going to sink and they with it.  It is unlikely that they would be able to swim to shore in such a turbulent storm.  It is amazing how even simple things can quickly be complicated by difficulties.  Raising your children for the Lord is a simple thing, but the difficulties we encounter from our culture and from within our own children can sometimes make us feel like we are going under and have failed.  Our mind knows that God allows difficulty, but our heart continually says, “Surely, if God was in it, there would be little difficulty.”  However, without difficulty, we would not be aware that God is truly with us, and we would not become likely him, overcoming adversity.

The difficulty of the storm and their impending death causes the disciples to question whether Jesus cares about them.  Doubt rises in their hearts.  Jesus is sleeping in the stern of the boat.  Why does he not care that we are perishing?  We often judge God’s actions, or more precisely his lack of action, as if he were us.  Things in life often become difficult and threatening.  However, Scripture is abundantly clear on this point.  God cares about us more than we can imagine. He has provided everything that we need, and, when we were without help and hopeless, while we were yet sinners, he stepped in and died in our place in a cruel and horrible death.  The disciples had not seen Jesus on the cross at this point, but we have.  How can we doubt his love when he has shown us by the cross just how much he loves us?  Yes, he cares for you.  Even though it appears that he is doing nothing, or is asleep in the back seat.

Jesus wakes up and rebukes the storm.  “Peace, be still!”  At that point, the winds stopped and it says there was a “great calm.”  He didn’t just turn the storm down enough that they could make it.  He commanded the wind to completely stop and suddenly it was Lake Place, or for our neck of the woods, Lake Serene.

Notice that Jesus had a question for his disciples.  For every question that we have for God in this life, we should remember that he has questions of his own, and we are far less prepared to answer his than he is ours.  Why are you so fearful?  How is it you have no faith?  If I really am a child of God, so loved by him that he would come and die on the cross for me, then what do I have to fear?  Clearly the answer is nothing.  For us, death on a cross or death on the seas are horrible things that we would seek to avoid at all costs.  However, for God these are not problems.   He can “fix” them in a second.  So, if he allows them to continue, he must have a reason.  God’s plans are different than our because even death cannot stop the purpose of the God of the Resurrection.  He can immediately end our difficulty and sometimes does, as we cry out to him in prayer.  Other times, when we cry out to God, he brings just enough relief to help us through the difficulty.  However, sometimes the difficulty, even the death, may be his plan.

Thus, Jesus shows us the way on the night in which he was betrayed and handed over to be executed.  He prayed, “Father, if possible, may this cup pass from me.  Nevertheless, your will be done.”  God knows our fears and has purposed to help us in life as we pray to him.  Yet, sometimes there are things that he will not remove, not because he doesn’t love us, but precisely because he does love us.

The powerful display of speaking to nature and it responding shocks the disciples.  Please…it would shock us today.  Our scientists have enough trouble telling us what the weather is going to do today, much less control it.  Sure, there are projects around the world that seek to use directed energy to affect weather, but such things are child’s play compared to what Jesus did and can still do.  It was pure, raw, and undeniably the power of the Creator.  He spoke, “Let there be peace, and there was peace.”  The disciples went from questioning if Jesus cared for them to questioning just who this guy was.  The answer to that question is that he is the Son of God who has all power and authority over heaven and earth.  If you are on the side of such a being, what have you to fear?  Nothing.  What is there not to trust?  Nothing.  May God strengthen our faith and may all our fears be cast at the feet of the one who is greater than even death itself.

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More Parables I

Mark 4:21-29.  This sermon was preached by Pastor Marty Bonner on Sunday, July 07, 2019.

Today we will look at two more parables that follow on the heels of the Parable of the soils.  Both of them continue with metaphors regarding God’s Word in our life and how important it is for us to receive it, believe it, and live it out.

The parable of the Lamp under the Basket

Verses 21-25 change the metaphor from seed planted in soil to a lamp made to shine light.  Although we are not given a detailed explanation of this parable, Jesus makes several comments to enhance what he is saying.  The key is to recognize that, though the metaphor has changed, we are still talking about the purpose for the Word of God in our life.

Let’s look at the elements of this new parable and compare it to the parable of the soils.  If we were to break down the parable of the soils in light of this parable we would note that the seed corresponds to the oil in the lamp.  It is the Word of God coming into our life.  Though the oil is not mentioned, the word for lamp here refers to an oil burning lamp that would have a wick.  The purpose of shining light is mentioned and therefore implies the presence of oil in the lamp.  Sometimes you will hear people say that oil always represents the Holy Spirit.  However, the connection between the Spirit of God and His Word is inseparable, though distinct.

Next, the Lamp as a container corresponds to the soil, and is the individual who hears the Word of God.  We are sent the Word of God in order for it to do something within us and our life.

Lastly, the fruitfulness of the seed corresponds to the unhidden light of the lamp, and is the transformative effect of the Word upon the individual’s life.

The parable of the Lamp under the Basket is all about the purpose of God’s Word.  The only reason to put a lamp under a basket or bed is because you are not using it.  It cannot be lit because it would catch the basket and bed on fire.  Normally people have lamps because they intend to use them.  There would be a particular place, a lamp stand, where you would put the lamp and then light it when you need it to illuminate the room.  The point Jesus is making is this.  God made us to be a lamp through which His Word could bring light to the world that isn’t listening to Him.

Verse 22 gives a principle that is intended to explain, but sometimes misleads people.  “For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.”  On its own, this phrase serves as a kind of cautionary proverb that warns us about our private or secret lives.  Be careful how you live in secret because it will eventually become public knowledge.  However, in this context it relates to the Word of God coming into our life so that we can be a light to the world.  Thus, the point is not so much about a hidden life of sin, but about keeping God’s Word hidden and not shining it out to the world.  Up until Jesus, the Gospel regarding the salvation of mankind, Jew and Gentile alike, had been kept hidden.  Yes, God slowly and progressively revealed the Gospel throughout the Old Testament, but it really is in a cryptic and hidden form.  With the ascension of Jesus into heaven, the Church would become the light of God to the world.  It was not time to keep the Gospel hidden.  Our whole purpose is to let God’s Word transform us so that we will illuminate the dark world around us.  Will we cooperate with God in this purpose?

It is not enough for the lamp to be filled with oil.  We can hear the whole Bible seven times and yet it must be ignited.  This represents what we talked about in the parable of the soils.  We must understand the Word, believe that it is true and for our life, we must live it out, and we must hold onto it and the fruit it produces in our life.  Faith in God’s Word is the ignition point that begins to produce light.  This ignition first transforms us internally.  Then it produces an external transformation, which also leads to proclaiming the Gospel.  In fact, in Matthew 5:16 Jesus adds this regarding these lamps.  , “Let  your light so shine before men that they may see  your good works and glorify your Father in heaven.”  Notice that the light is first and foremost our good works.  Remember, good works done by and for our own merit are filthy rags, but good works done by the Holy Spirit and for Jesus are truly a light to this world.  Sharing the Gospel with people is only one good work of many that represents the light.  Let’s first live the Word, so that we have earned the right to share the Gospel.

In verse 24 Jesus remarks that we should take care of the Word of God that we receive.  The emphasis is on hearing because most people were not readers, nor had a copy of the Scriptures.  If they were to receive God’s Word then they would have to go where it was being read, or happen upon someone who knew it and was sharing it.  Literally Jesus tells them to understand or perceive what they hear.  Don’t let it just come in one ear and out the other.   To the degree that you understand God’s Word and shine it out to the world around you, is the degree that God will give you more Word to understand.  In fact, if the lamp refuses to let the oil be ignited then God will quit sending it oil.  In fact, just as the parable of the soils had many obstacles to our faith in God’s Word so, those same obstacles stand in the way of us shining the Light of God’s Word to the world.  Just as the seed that did not grow to fruit was lost to the soil so, the oil that is not used to illuminate will be lost.  Yes, we are dealing with metaphors here and so, we should not become lost in the details of the metaphors, but instead focus on the spiritual truth they reveal.

None of us deserves the Word of God.  It really is His gracious mercy to us.  God is faithful to send His Word to those who do not deserve it.  Yet, this does not diminish the secondary truth that He will hold us accountable for the Word that we have received.  This connection between using and receiving ultimately catches up with us.  Over the long-term, how we appropriate the Word of God will affect how much more we receive.

The parable of the Growing Seed

The next parable is in verses 26-29.  We are back to the first metaphor of the seed being the Word of God.  However, here we are told that the “Kingdom of God” can be understood by this metaphor as well.  The soil can be seen as an individual, but here it is seen as a corporate thing involving all who believe. In the first century, the Kingdom of God was on the move through the new Church that Christ was building.  The people of God would take the Gospel to the ends of the earth and increase the Kingdom of God on earth, one person at a time.   Thus, the soil really represents the world as a whole.  Those who responded faithfully to the Gospel are good soil and those who do not are not good ground.

In this parable, Jesus mentions that the sower doesn’t understand how the growth occurs.  He just knows it works to sow the seed.  Similarly, we are God’s messengers through our lives and our speech.  We don’t understand completely how that works, and why one person believes and another doesn’t.  Nor do we know why one waits longer, but finally believes.  However, there are two things involved: the work of the Holy Spirit in their heart, and the response of the heart and mind of the hearer.  Will they let the birds, rocks, and thorns ruin the word in their life?  These mysteries of salvation cannot be solved.  Yet, we know that we are commanded to sow God’s Word and that it will powerfully save those who believe.

The parable ends with the emphasis that the field will be harvested when the grain has ripened.  God will not let it be lost or rot.  Yet, this metaphor is more complicated than it looks when it comes to harvesting.

In some ways, we see the idea of harvesting used to point to the act of bringing a person into the Kingdom of God.  The harvester is that servant of God who helps them to make that last step of stepping into the family of God and connecting to their brothers and sisters in the Lord.  I believe this is what Jesus meant in John 4.  In John 4:35 Jesus told his disciples, “Do you not say, ‘There are still four months and then comes the harvest’? Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest!..”  And then in verse 38 he told them, ““I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors.”  Jesus is clearly speaking about their work of preaching the Gospel and baptizing those who believe.  They would be harvesting those whose faith was ready to be reaped.

The apostle Paul also picks up this metaphor in 1 Corinthians 3, where he also adds the concept of the one who waters the seed.  A person is brought to salvation by the working together of those who put the word in their heart, those who come along and water that seed by continually reminding them and encouraging them, and then those who harvest them by helping them to step out in faith.  Some may object to this metaphor because cutting down grain sounds bad metaphorically.  However, those who come into the family of Christ are being separated from the world in which they have grown and are connecting to a new spiritual and life-giving source.  So, even though the analogy breaks down in some ways, it is still an apt and valuable picture.

We could also see the harvest individually in regards to the end of our life in this body.  When a believer comes to their death, their whole life has been completely lived.  The seed of God’s Word is as mature as it is going to be and they are taken into God’s barn.  The reaping here is done by God Himself as He brings us to Himself.

Yet, we noticed that the parable emphasizes the Kingdom of God as a whole, and therefore, the harvesting should be seen that way as well.  The Bible speaks of a separation, or harvest, at the end of the age (the age of the Church spreading the Gospel).  In Matthew 13 Jesus tells a similar parable about the Kingdom of Heaven and a harvest at the end of the age.  Matthew 13:39, “The harvest is the end of the age, and the reapers are angels.”  This harvest has good fruit and bad fruit that must be separated.  God only intends to keep that fruit which comes from the Word He has sown, not that fruit which comes from other “words.” 

Revelation 14 also emphasizes this fact, but describes it in the terms of two different harvests.  The first harvest is described as a grain harvest.  It is the harvesting of the people of God.  The second harvest is described as a grape harvest.  It is the harvesting of the wicked.  They will be gathered together and tossed into the winepress.  This imagery is that of the wrath of God coming upon the whole earth for its rebellion against God.  Ultimately, the book of Revelation reveals that God is bringing us to a new heavens and a new earth in which nothing wicked will be allowed to enter.

May God help us to see the importance of both sides of this.  We must proclaim the Gospel to people and speak it as much as we can.  Whether we are planting seeds, watering them, or harvesting new believers, is not our concern.  Rather, our concern is that we are faithful at doing our part.  However, we must also be a transformed person.  We must believe God’s Word and cooperate with its transforming power, so that the world can see the fruit of God’s Word.  Yes, none of us do this without error.  However, we have an advocate with the Father.  If we will be faithful to respond to the conviction of the Holy Spirit, repent of our falling short, and stir up our faith in God’s Word, then He will shine his light through us into the world!

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