Tawa Baptist

Salt & Pepper

Scripture: Mark 9:38-50

Video Link: https://youtu.be/UozKwTQBBWY

Structure:

  • Introduction
  • The exorcist
  • Crime and punishment
  • Salty sayings
  • Conclusion

Introduction:

Good morning everyone.

Most dining tables have salt and pepper shakers on them. Salt and pepper add flavour and spice to the meal. The purpose of salt and pepper is to make the food taste better, but if you try eating salt and pepper on their own, you are in for a nasty surprise. 

Today we continue our series in the gospel of Mark, based on the lectionary readings. Last week we heard how Jesus defines greatness. The way up is down.

This week’s lectionary reading is a salt and pepper passage. By itself it tastes bitter and unpleasant. But mix a little salt and pepper in with Jesus’ goodness and grace, and it improves the quality of your relationships. From Mark 9, verse 38 we read…

38 “Teacher,” said John, “we saw someone driving out demons in your name and we told him to stop, because he was not one of us.” 39 “Do not stop him,” Jesus said. “For no one who does a miracle in my name can in the next moment say anything bad about me, 40 for whoever is not against us is for us. 41 Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly not lose their reward. 42 “If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them if a large millstone were hung around their neck and they were thrown into the sea. 43 If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. 45 And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. 47 And if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, 48 where “‘the worms that eat them do not die, and the fire is not quenched.’ 49 Everyone will be salted with fire. 50 “Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt among yourselves and be at peace with each other.”

May the Spirit of Jesus illuminate God’s word for us.

There’s an advert on TV which shows two toasters making toast. Each of the toasters is powered by electricity from different power companies. One of the power companies charges more for their electricity than the other company but, despite the difference in price, the toast comes out exactly the same.

There are any number of power companies, but electricity is electricity. It cooks toast the same, regardless of what power company you use. No power company has a monopoly on electricity.

In verse 38 of Mark 9, the disciple John reports how they saw someone driving out demons in the name of Jesus and told him to stop.

This is interesting. Earlier, in Mark chapter 9, the disciples had been unable to cast out a demon. Now we find someone who is not one of the twelve, but who believes in Jesus and is successful at performing exorcisms.

Why do the disciples think they have the right to instruct someone more competent than them? That’s like any one of us trying to tell Lydia Ko how to play golf.

Well, John told the unknown exorcist to stop because he was not one of them, he wasn’t in their club. The disciples think they are better than this unknown exorcist, even though the exorcist is more effective than they are.

Jesus had just been teaching his disciples about humility and service.

The unknown exorcist is serving the least and he is serving Jesus, but the disciples can’t see it. Jesus’ words haven’t sunk in yet. They don’t understand.  

You get the feeling John thinks he has done something good. Maybe he hopes to be commended by Jesus? Maybe he is wanting to climb the honour ladder and advance himself? But Jesus is not impressed.

In verse 39 Jesus corrects his disciples saying, ‘Do not stop him. For no one who does a miracle in my name can in the next moment say anything bad about me, 40 for whoever is not against us is for us.’  

To do something in Jesus’ name means to be a bona-fide representative of Jesus. And to be a bona-fide representative, you need to stand in right relationship with Jesus, you need to trust him. It’s more than simply adding Jesus’ name to the end of your prayer, as important as that is.

The unknown exorcist wasn’t using Jesus’ name like a magic spell.

The unknown exorcist stood in right relationship with Jesus. He trusted in Jesus and was able to cast out demons by the power of the Holy Spirit.  

There are any number of power companies, but electricity is electricity.

It cooks toast the same, regardless of what power company you use.

No power company has a monopoly on electricity.

There are any number of Christians, but the Holy Spirit is the Holy Spirit.

The Spirit is free to work through any believer who stands in right relationship with Jesus. No disciple, no church, no denomination has a monopoly on overcoming evil by the power of the Spirit.  

If another Christian is doing good at school or at work, or if another church is doing good in the hood, then don’t knock them. Encourage them. We are on the same side.

In verse 41 Jesus goes on to say: Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly not lose their reward.

Don’t you love how Jesus keeps it real. Not many of us are going to perform miracles in this life. But any Christian believer can give a cup of water in Jesus’ name.

Any representative of Christ can show kindness. It’s like Mother Teresa said, “Not all of us can do great things. But we can do small things with great love.”     

The greatest power is love.

Crime and punishment:

I started this sermon talking about salt and pepper. Verses 42-50 contain the salt and pepper of the gospel in concentrated form. Taken by themselves these verses taste bitter and unpleasant. They were never meant to be read in isolation from the rest of the Bible. So, as you hear them, remember God’s love for you. Remember too, the grace of Jesus. From verse 42 we read…

“If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them if a large millstone were hung around their neck and they were thrown into the sea…”

Jesus is talking about crime and punishment here.

Who are these little ones, that Jesus mentions?

In verse 37 Jesus took a small child in his arms and said, ‘whoever welcomes one of these little children in my name, welcomes me…’ So, these little ones might be young children generally. Don’t do anything to harm children or lead them into sin because God is just. He will hold you to account.  

However, these little ones might also be adults, like the unknown exorcist in verse 38, who believe in Jesus. Don’t do anything to cause a fellow believer to fall or lose faith because God is just. He will hold you to account.

The point here is that we have a responsibility to set a good example for others in the faith, especially those who are looking up to us. To trip up one who enjoys a close relationship with Jesus is a terrible crime and merits a terrible punishment.

I don’t often tell jokes in my sermons, partly because I’m not a funny person but also because many of you don’t share my sense of humour. That said, I’m going to take a risk and tell you a joke now…

A little girl was talking to a man on the train about whales. The man said it was physically impossible for a whale to swallow a human being because even though whales are very large, their throats are very small.

The little girl said that Jonah was swallowed by a whale. The man became visibly irritated saying again, in a stern voice, ‘It is physically impossible for a whale to swallow a human person’.

The little girl said, ‘When I get to heaven, I will ask Jonah’. 

The man retorted, ‘What if Jonah goes to hell?’ 

To which the girl replied, ‘Then you ask him’.

In verses 43-48, Jesus talks about hell and how to avoid going there.

43 If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out.

Ditto that for your feet and your eyes.

In the first century, people were punished by having limbs lopped off.

The punishment for stealing was having your left hand cut off.

The punishment for a runaway slave was having one foot chopped off.

And sometimes people had an eye put out for various other crimes.

These sorts of punishments marked the offender for life, so everyone knew what they had done. And it made practical tasks a lot more difficult for the culprit themselves. 

That said, Jesus is not talking literally here. Jesus is not advocating self-harm. Jesus is speaking metaphorically. He is taking an image his listeners would be familiar with and using it to warn people not to go down the wrong path.

The hand is a metaphor for the sorts of things one might do that could lead them into sin. The foot is a metaphor for the sorts of places one might go that could lead them into sin. And the eye is a metaphor for the sorts of things one might look at that could lead them into sin.   

For example. If alcohol is a problem for you, then you need to be ruthless in cutting yourself off from alcohol. That doesn’t mean cutting off your hand so you can’t pick up a bottle.

That means not having any alcohol in the house. It means not going to the pub and not hanging out with friends who like to drink. And if there are lots of bottle stores between where you work and where you live, then it might mean taking an alternative route home to avoid temptation.

Now, I’m not picking on alcoholics here. You could substitute alcohol abuse for any other harmful behaviour, like gossip or sexual immorality or greed or pride or power or gambling or self-centredness or whatever. The point is to cut ourselves off from sin. Nip it in the bud.

That means we need to be thinking a few steps ahead. Where is this decision taking me? Where is this night out or this drink or this text message or this website or this friendship or this swipe right going to lead?  

Of course, we don’t always know where our first steps might take us. The thing about your hands and your feet and your eyes is that they are not inherently bad, they are useful and good in fact. Sometimes what seems innocent enough at first can be misleading. We need to be totally honest with ourselves.

Three times in three verses we come across the word hell. No one in the Bible talks about hell more than Jesus. The actual word translated as ‘hell’ is Gehenna, also known (in the Old Testament) as the Valley of Hinnom, that is, the Valley of Wailing. Gehenna is located on the south side of old Jerusalem.

Centuries before Mark wrote his gospel, the Israelites had sacrificed their children to pagan gods in the Valley of Hinnom. God hated this evil practice. After that, Gehenna became a rubbish dump, where maggots fed off animal carcasses and rubbish was always smouldering.

Given the stench and the filth and the continual burning, Gehenna became a metaphor for hell. Jesus was using an image his listeners were familiar with to describe what happens to the enemies of God in the afterlife. Jesus uses the term hell to describe the way God’s justice will deal with evil.

Those who are committed to doing evil are destroyed and thrown out like rubbish, 48 where “‘the worms that eat them do not die, and the fire is not quenched.’ Hell, therefore, is God’s righteous judgement on evil.

Verse 48 is a reference to the last verse in the book of Isaiah. It contains a message of judgment and hope. In Isaiah 66 we read…

23 From one New Moon to another and from one Sabbath to another, all humankind will come and bow down before me,” says the Lord. 

24 “And they will go out and look on the dead bodies of those who rebelled against me; the worms that eat them will not die, the fire that burns them will not be quenched, and they will be loathsome to all humankind.”  

All this talk about hell is scary. It’s horrifying. Questions rise in our minds about what hell is like. What’s the temperature? Who will be there? Is it a place of conscious suffering? Or is it a place of annihilation? We simply don’t know the answers to those sorts of questions and we shouldn’t speculate.

What we can say is that God is good. He is just and merciful, gracious and true. God is love. The Lord of love is our judge and he will do what is right by each one.

The present reality is that this world is a war zone, spiritually speaking.

For the kingdom of God to be realised on earth, the kingdom of evil must be destroyed. Hell is the destruction of the kingdom of evil and that, ultimately, is good news for humanity.

In the same breath that Jesus talks about hell, he also talks about entering life and the kingdom of God. The point seems to be, participation in the kingdom of God is worth any sacrifice. It is better to be limited in what you do in this world, if that means enjoying eternal life.

Salty sayings:

Some of you may have played the word association game. With this game, you start with a word and then someone else says another word that is related in some way and you keep going like that until a word gets repeated or you can’t make an association.

For example, you might start with the word cow, then milk, cereal, breakfast, dinner, steak, salt, fire and so on. Now some of you may be thinking, I can see the connection between most of those words, but what’s the connection between salt and fire? Well, the thing that salt and fire have in common is they both purify things.  

In verses 49-50 of Mark 9, Jesus gives us three salty sayings. We don’t know whether Jesus said these sayings all on the same occasion or whether the gospel writer, Mark, simply collected the salty sayings of Jesus in one place to make them easier to recall.

What we do see here is a certain word association. Verse 48 talks about the fire that is not quenched and in verse 49 we get the saying, ‘everyone will be salted with fire’.

In the ancient world, salt was associated with purity because it came from the two most pure things known at the time. The sea and the sun. Likewise, fire was associated with purification because precious metals (like silver) were refined by fire.

Therefore, the phrase, everyone will be salted with fire, probably means everyone will be purified. This is not saying everyone will go through hell or purgatory. Being salted with fire is a metaphor for the process of purification we go through in this life.

Jesus’ second salty saying reads: Salt is good, but if it loses its saltiness, how can you make it salty again?

Salt is a preservative. Salt fights corruption. Unless the Christian resists corruption and evil, bad things will flourish unchecked in the world.

Followers of Jesus are to live a pure life, a life of moral integrity.  

But wait, there’s more. In the Law of Moses, grain offerings needed to be seasoned with salt before being burned. In Leviticus chapter 2, we read…

13 Season all your grain offerings with salt. Do not leave the salt of the covenant of your God out of your grain offerings; add salt to all your offerings.

As well as being a preservative and a purifying agent, salt is also a symbol of a covenant commitment with God. To lose one’s saltiness is to lose one’s commitment to God. Mark 9, verse 50, is a warning against apostacy. Jesus is saying, don’t turn back on your commitment to God. Keep the faith.

Jesus’ third salty saying goes like this: Have salt among yourselves and be at peace with each other.

Salt brings out the best in food. Salt makes things taste more like themselves.

For example, if you put salt on an egg, it makes the egg taste more like an egg. Without salt, the egg tastes a bit like rubber.

To have salt among yourselves, therefore, is to bring out the best in each other. To help those around us to be the best version of themselves. Having salt among yourselves is the opposite of tripping others up or causing them to fall.

William Barclay explains Jesus’ meaning well. Have within yourselves the purifying influence of the Spirit of Christ. Be purified from selfishness and self-seeking, from bitterness and anger and grudge-bearing. Then you will be able to live in peace with those around you.[1]

Last week, we heard how the disciples had been arguing about who was the greatest. This kind of thinking does not bring out the best in people. It brings out the worst. Jesus wants his disciples to preserve their relationships together and to bring out the best in each other. This requires a covenant of salt, a commitment to serving one another’s wellbeing. 

Conclusion:

Each of us (if we are honest with ourselves) is a mixture of good and evil.

We are not pure and we cannot purify ourselves. So where does that leave us?

Well, God does not want to send you to hell. The Lord does not want anyone to perish, he wants everyone to come to repentance and be saved. Your soul is precious to God. So precious in fact, that God sent his own dear Son, Jesus, to redeem your life.

We are made right with God through faith in Jesus. Learning to trust and obey Jesus is our purification process. Sometimes it hurts. We are made salty again as we submit to the work of God’s Spirit in our lives.

May the Lord guide us in the way of purity and peace. Amen.    

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. How do Jesus’ words in Mark 9:38-50 make you feel? Why do you feel this way?
  3. Why does John tell the unknown exorcist to stop driving out demons? Why does Jesus correct John?
  4. What does it mean to do something in the name of Jesus?
  5. Discuss / reflect on Mark 9:42-48. How are we to interpret these verses? Who are “these little ones”? What is hell? What notes of hope do you see?
  6. Is there anything in your life that you need to cut off? (E.g. a habit, a pattern of thought, a relationship, etc.) How might you do this? 
  7. Discuss / reflect on the three salty sayings of Jesus in Mark 9:49-50. What is the connection between salt and fire? What does it mean to lose one’s saltiness? How might we bring out the best in one another and be at peace?      

[1] William Barclay, Commentary on Mark’s gospel, page 244. (My paraphrase of WB’s words.)

Tawa Baptist

The Way Up Is Down

Scripture: Mark 9:30-37

Video Link: https://youtu.be/nnSSPJcgP10

Structure:

  • Introduction
  • The way up is down
  • Conclusion

Introduction:

Good morning everyone.

If you watch Country Calendar then you will know how important soil is for farming. Soil filters the water we drink, it grows the food we eat and it captures carbon dioxide which would otherwise impact climate change.

We might not think dirt is worth much but taking care of the soil under our feet is an essential part of taking care of ourselves and the environment. When it comes to growing great crops, the way up is down, down in the dirt.

Today we continue our series in the gospel of Mark, based on the lectionary readings. Last week, in Mark 8, we heard how Jesus predicted his death and resurrection.

This week, we skip forward to the end of chapter 9, where Jesus talks about greatness. When it comes to greatness, the way up is down. From Mark chapter 9, verse 30, we read…   

30 They left that place and passed through Galilee. Jesus did not want anyone to know where they were, 31 because he was teaching his disciples. He said to them, “The Son of Man is going to be betrayed into the hands of men. They will kill him, and after three days he will rise.”  32 But they did not understand what he meant and were afraid to ask him about it. 33 They came to Capernaum. When he was in the house, he asked them, “What were you arguing about on the road?” 34 But they kept quiet because on the way they had argued about who was the greatest. 35 Sitting down, Jesus called the Twelve and said, “Anyone who wants to be first must be the very last, and the servant of all.” 36 He took a little child whom he placed among them. Taking the child in his arms, he said to them, 37 “Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me.”

May the Spirit of Jesus illuminate God’s word for us.

The way up is down:

Tomato plants grow a lot of branches and leaves. At least once a week you need to go through your tomato plants and break off all the laterals. This thins the foliage out, so more energy goes into producing the fruit. If you let the tomato plant grow wild, without pruning, you’ll get smaller fruit.

When it comes to growing tomatoes, the way up is down. You get bigger fruit and more of it, when you thin the foliage.

In verse 30, we read how Jesus didn’t want anyone to know he was passing through Galilee because he was teaching his disciples. Jesus was popular with the crowds, but that popularity was like excess lateral growth. It took away from the fruit.

When it comes to growing the kingdom of God, the way up is down. To grow a kingdom that would last, Jesus needed to bypass the crowds and give priority to teaching his disciples. He needed to go deep with a few committed souls.

R.A. Cole observes that Jesus had a ‘quiet purposeful selectiveness’ in the way he went about his work.[1] Jesus didn’t try to do everything. Jesus embraced the limitations of his humanity, carefully focusing on what God would have him do.

Sometimes our lives are characterized by a fevered rush to pack as much as possible into the day. While a certain amount of busy-ness and stress is unavoidable, we need to ask ourselves, what are God’s priorities for my time and energy? As Jesus said to Martha, ‘you are worried and upset about many things, but only one thing is needed’.

Verse 31 tells us Jesus wanted to talk with his disciples about his betrayal, death and resurrection. This is the second or third time Jesus has mentioned his passion. The way up is down. For Jesus, the way to resurrection and eternal life is by being betrayed and crucified.

Jesus refers to himself as the Son of Man. Jesus is probably drawing a connection with the Son of Man figure in Daniel 7 who endures great trial and suffering, but who emerges victorious in the end. This concept of suffering first, then glory later, is the picture Jesus wants his disciples to see.

But the disciples did not understand what Jesus meant and were afraid to ask him about it. The disciples are in denial; too afraid to face the truth.

They have hopes and plans for Jesus and for themselves too. They imagine Jesus to be a warrior king like David. The thought of Jesus being killed makes no sense to the disciples. How can you win by losing? How can you save us from our enemies and give us a place of power and prestige if you are dead?

And what’s this about Jesus being betrayed? If the disciples had found the courage to think it through, they would have realised Jesus was talking about them being disloyal to him. No one wants to believe they are capable of betrayal, even though we all are.

If you cut your hand while working in the garden or on a building site, you don’t just carry on as if nothing happened. You seek medical attention. You find someone who knows what they are doing to clean the wound, stitch it up and dress it so the cut doesn’t become infected.

It’s similar with our relationships. If you have a bad argument with someone and end up saying things that cut each other, then you need to clean and dress the wound, so your relationship doesn’t turn septic.

When they reach Capernaum and are in the house, away from the public, Jesus asks the disciples what they were arguing about on the road.

We see the grace and wisdom of Jesus here. It’s not that Jesus doesn’t know what they were arguing about. He knows alright. Jesus is asking because he wants to bring healing and reconciliation. If Jesus doesn’t clean and dress the wound properly, the argument will turn their relationships septic.

Notice the way Jesus does not confront the disciples while they are on the road having the argument. The way up is down. If you want to raise understanding in a relationship, then best to wait until tempers go down. Jesus waits until the heat has gone out of the argument and the disciples are calmer.

There is wisdom and grace too in the setting Jesus chooses for this restorative process. Jesus has the conversation in private, away from the crowds. Jesus only includes those who were involved in the argument. He doesn’t complain about the disciples’ behaviour to some third party.

Only after the disciples have calmed down and are all together in a relatively private setting, does Jesus seek to cleanse and dress the wound. Jesus does this by giving the disciples an opportunity to talk about what was troubling them.

But the disciples are silent, too embarrassed to admit they were arguing about who was the greatest. The disciples think the way up is up. They don’t yet understand the way up is down. In order to improve the quality of their relationships they need to humble themselves and confess the truth.

We shouldn’t look down on the disciples here. Better for us to stand alongside them, in solidarity.

At the beginning of Mark chapter 9, Jesus took three disciples up a mountain with him, where he was transfigured. Peter, James and John saw Jesus in his glory, talking with Moses and Elijah and they heard a voice from heaven saying of Jesus, ‘This is my Son, whom I love. Listen to him’.

The other nine missed out on this experience. Given how insecure and self-centred we human beings are, this was bound to make the disciples wonder what the pecking order was.

Probably also the disciples were thinking about how Jesus could benefit them. They believed Jesus was a great king and as king he might want them in his cabinet. The disciples’ argument probably came about from their illusions of grandeur.

They were right about Jesus being a great king. They just didn’t understand the path to greatness went through the valley of humble service. The way up is down.     

In verse 35 we read that Jesus sat down. In our culture, teachers normally stand up the front when they are teaching. But in first century Palestine, Rabbis sat down when they had something important to say. 

It soon becomes apparent that Jesus knew all along what the disciples had been arguing about. No one had the courage or humility to admit it, so Jesus shines his light on the situation saying: ‘Anyone who wants to be first must be the very last, and the servant of all.’ The way up is down.

The society in which Jesus’ disciples lived was an honour shame culture.

There was an honour ladder and most people tried their best to climb it.

The disciples wanted to climb the ladder. They wanted to piggy-back off Jesus’ power to gain prestige for themselves.

Jesus knew this and sought to correct their thinking. Greatness is not found by climbing the honour ladder or the social ladder or the career ladder or any other ladder. The path to greatness is humble service. The one who holds the ladder for others is greater than the one who climbs the ladder.

New Zealand society (generally speaking) is not an honour shame culture. We suffer from tall poppy syndrome. If someone rises above the rest or does well, we don’t normally honour them, at least not for long. More often, they become a target for criticism and getting mowed down.

Tall poppy syndrome is not a good thing. It comes from a spirit of insecurity and individualism. Tall poppy syndrome is the product of a false humility.

True greatness does not tear others down. A great person is not threatened by someone else’s success. A great person is a secure person. Great people are happy when others do well. True greatness lifts others up. And to lift others up you must have your feet on the ground, you must be humble.

By the same token, true greatness does not mean putting yourself down.

When we say the way up is down, we are not talking about being falsely self-deprecating or hiding your light under a bushel.

Do you remember the fable of the hare and the tortoise? The tortoise knew she wasn’t as fast as the hare, but she also knew she had stamina to go the distance. The tortoise did not diminish her own strengths. The tortoise was honest with herself in relation to others.

True greatness means being honest with yourself. Not entertaining illusions of grandeur. Not thinking it’s all about me or that it all depends on me. At the same time, a great person does not deny their strengths. Truly great people believe God, in his grace, has given them something to offer.

True greatness asks, how can I best serve this person? Not how can I use this person to advance myself?

For example, when your spouse or flatmate gets home after a long hard day, you think about what they need? Maybe a listening ear. Maybe for you to cook the dinner while they have a hot bath.  

Or when someone criticises you or your faith, you think about how best to embody the grace and truth of Jesus for them. That usually involves seeking to understand where they are coming from, without letting go of what you believe. It’s not easy.       

In the sermon on the mount, Jesus teaches us to do our good deeds on the quiet and not for show. That’s my paraphrase. If you help someone to make yourself look good, then you will probably end up humiliating them. That’s ugly in the sight of God.

Our church offering system is confidential. I don’t know what people give.

I don’t know who is generous and who is stingy. And I don’t want to know.

A confidential offering system sets us free from honour and shame. It allows us to worship God with a pure heart.

Now, in talking about motive, we need to acknowledge that sometimes serving others makes us feel good and sometimes it doesn’t. On those occasions when serving others does fill you with a warm glow, that’s okay, so long as you don’t make feeling good your primary reason for serving people. Our service needs to be motivated by what is best for the other person’s wellbeing.

Jesus aligns greatness with humility and unselfish service to others.

A few words of common sense here. Before you rush in to serve, stop and listen. Listen to what the Spirit might be saying in this situation. Listen to what the other person needs. And listen to what your own body and soul are telling you. Greatness does not mean making yourself a doormat for others. It is okay to say ‘no’ sometimes.

It’s okay to say ‘no’ if you are being asked to do something that you sense God does not want you to do. As I mentioned earlier, there were times in Jesus’ ministry when he intentionally avoided the crowds in order to spend time teaching his disciples or to be alone with God in prayer.

It’s okay to say ‘no’ if the person doesn’t really need your help. If someone is able to do something for themselves, let them. Allowing someone to discover they can do this or that for themselves might be the greatest service you can offer. A wise person empowers others.   

It’s also okay to say ‘no’ if it is not in our power to help someone in need.

I’m not a doctor so I can’t offer medical advice. It’s not in my power to do that. If someone looks like they need a doctor urgently, then I call an ambulance.

In a similar vein, it’s okay to say ‘no’ if saying ‘yes’ would put yourself or others in harm’s way. For example, if you are not a strong swimmer, then it’s not in your power to dive into the ocean to save someone who is drowning.

If you are not the right person to help, then try to find the right person.

We should remember too that not everyone wants our help. We need to listen to what the other person is telling us and not just assume. If someone refuses our service, then we need to respect that. Much of Jesus’ service was rejected. Offering yourself is a vulnerable thing to do.

To make his point about service and greatness Jesus took a little child in his arms, and said to the disciples, 37 “Whoever welcomes one of these little children in my name welcomes me…”

In the culture of first century Palestine, children were somewhere near the bottom of the social ladder. It is significant then that Jesus stands in solidarity with those at the bottom. The way up is down. But there’s more going on here.

There are several places in the gospel where Jesus uses children to illustrate his point. Sometimes Jesus says, you need to be like little children. But this is not one of those times. Jesus is not saying here that children are great. Rather, those who serve people unselfishly are great.  

You see, a child cannot do much to help you to get ahead in this life.

If anything, it’s the other way around. Children need our help.

Children are a labour of love. Children cost money, they rob you of sleep, they cause you worry, they need to be clothed and washed and fed and transported everywhere. Taking care of children is hard work, physically and emotionally.

Sometimes children make you feel good about yourself, but they can also make you feel stink. Children have a way of showing you your character flaws.

Kids are like sandpaper to your vanity.

Small children are, for the most part, ego centric. They think the world revolves around them. If they don’t get what they want, there’s a good chance they will throw a tantrum. That doesn’t make you a bad parent. They are simply being a child. They can’t help it. It’s hard wired into them. Hopefully, by God’s grace and your example, they will grow out of it one day, but it takes time.

If you become a parent, you are committed to a lifetime of humble service.

If you become a parent, you will often have to put what you want on hold, while you support your children in what they need. They will come first, and you will go last. On the bright side, you will grow closer to Christ. 

Jesus is saying, when you welcome people who (like little children) cannot do anything to advance you in this life, you are welcoming me.

When you serve people who (like little children) cannot repay you, you are serving me.

When you love people who (like little children) do not always make you feel good about yourself, you are loving me.

As Jesus says elsewhere in the gospels …whatever you do for one of the least of these brothers and sisters of mine, you do for me.’

And whatever you do for me, you do for the one who sent me, that is God the Father.

Conclusion:

The way up is down. The path to greatness is humble service.     

In some ways I’m preaching to the choir. I believe many of you are living a life of humble service. May you feel affirmed and encouraged to continue serving till that day when you hear the words, well done good and faithful servant.   

But perhaps there are some here who feel guilty. Deep down you know your attitude has been wrong. Perhaps you are mainly interested in how others can serve your interests. Is the sting in your conscience a prompt to be less self-serving and more outward looking, more thoughtful of others?

Whatever you are feeling, remember this. It is only by God’s grace that we can serve. Grace must come first. Humble service is the product of grace.

Before we can give to others, we must receive from God. The way up is down.

May God bless you with a deeper awareness of his love. Amen. 

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. Why did Jesus not want anyone to know he was passing through Galilee? How busy and stressed are you? Is your life over full? What are God’s priorities for you at this time?
  3. Why do the disciples avoid Jesus’ comments about his betrayal, death and resurrection? What parts of the gospel message do you tend to avoid and why?
  4. How does Jesus handle the disciples’ argument about who was the greatest? What can we learn from Jesus’ restorative approach?
  5. Discuss / reflect on what makes a person truly great.
  6. Why is it important to stop and listen before rushing in to serve? When is it okay to say ‘no’? When is it right to say ‘yes’?
  7. What does Jesus mean when he takes a little child in his arms and says, “Whoever welcomes one of these little children in my name welcomes me…”?  How does this make you feel?      

[1] R.A. Cole, Tyndale Commentary on Mark, page 149.

Tawa Baptist

Hinge

Scripture: Mark 8:27-38

Video Link: https://youtu.be/D8Rd-gYujQI

Structure:

  • Introduction
  • Identity
  • Paradox
  • Conclusion

Introduction:

Good morning everyone.

Today we start with a crossword. The word we are looking for has five letters. And to make it easy for you, I have provided several clues: elbow, depend, joint, pivot, axis and connect. Any guesses? [Wait]

Yes, that’s right. The answer is hinge.

A hinge is a pivot point. Movement and change hangs on the hinge. Hinges allow doors to open. From time to time, we face hinge moments in our lives. Times of decision when it feels like we are about to break through some barrier or turn a corner. Hinge moments are often accompanied by an epiphany, an ‘aha’ moment, when the penny drops and a connection is made in our minds.

This Sunday’s lectionary reading focuses on Mark 8, verses 27-38. Chapter 8 is a hinge passage in Mark’s gospel. It comes in the centre of the book of Mark and describes a significant turning point in Jesus’ ministry.

It is also a hinge moment for Peter and the other disciples as they become aware of who Jesus is, what he came to do and what it means for them.

From Mark 8, verse 27 we read…

27 Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, “Who do people say I am?” 28 They replied, “Some say John the Baptist; others say Elijah; and still others, one of the prophets.” 29 “But what about you?” he asked. “Who do you say I am?” Peter answered, “You are the Messiah.” 30 Jesus warned them not to tell anyone about him. 31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again. 32 He spoke plainly about this, and Peter took him aside and began to rebuke him. 33 But when Jesus turned and looked at his disciples, he rebuked Peter. “Get behind me, Satan!” he said. “You do not have in mind the concerns of God, but merely human concerns.” 34 Then he called the crowd to him along with his disciples and said: “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. 35 For whoever wants to save their lifewill lose it, but whoever loses their life for me and for the gospel will save it. 36 What good is it for someone to gain the whole world, yet forfeit their soul? 37 Or what can anyone give in exchange for their soul? 38 If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels.”

May the Spirit of Jesus illuminate God’s word for us.

Identity:

Time for another crossword. This word has 8 letters. Here’s a few other words to serve as clues: name, signature, self, family, whakapapa and fingerprint. What do you reckon? [Wait] That’s right, identity.

At the core of Mark’s gospel, we read about Jesus’ true identity. The revelation of Jesus’ identity is a hinge moment for the disciples. Understandably, it proves too much for them to take in all at once.

In verse 27 of Mark 8 we read that Jesus and his disciples went to the villages near the city of Caesarea Philippi. This was north of the Sea of Galilee, near the source of the Jordan River.

At the time of Jesus, Caesarea Philippi was a centre of emperor worship.

Before that the city had been a centre of worship for Pan, the Greek god of nature. And before that it had been a site of Baal worship. [1]

Now you would think this was a most unlikely location for Jesus to reveal his true identity, like hearing God speak to you at a Metallica concert, or in a shopping mall. Totally unexpected. But that is why Jesus came. To topple the idols in our hearts.

Whales communicate by a technique called echo-location. They can’t see all that well under water, so they make high pitched sounds measuring how long it takes for the sound to bounce back to them. The longer it takes for the sound to come back the further away the object.  

Jesus uses a bit of echo-location with the disciples on this occasion. Jesus doesn’t come straight out with it saying, “Guess what guys – I’m the Messiah”. No, he gently questions the disciples to sound out how far they are from understanding who he really is.

In an area which is renowned for its worship of false gods Jesus says to his followers, “Who do people say I am?” And they reply, “Some say you are John the Baptist, others say that you are Elijah, while others say that you are one of the prophets.”

This tells us most people didn’t yet perceive who Jesus really was. Yes, they had a vague idea that Jesus was a messenger from God but their vision of Jesus was still blurry. Most people thought of Jesus as a forerunner to the Messiah.

So Jesus asks his disciples another echo-location question. “What about you? Who do you say I am? This is more specific, more personal. Peter replies, “You are the Messiah”

The word ‘Messiah’ is a Hebrew word which literally means ‘anointed one’.

The Greek equivalent is ‘Christ’. Messiah and Christ mean the same thing.

In Old Testament times, when God wanted to identify someone to be king he would have one of his prophets anoint the chosen one by pouring oil on his head.

The words ‘Messiah’ and ‘Christ’ are not surnames for Jesus; they are titles.

To call Jesus, ‘Messiah’, was like calling him King, a rival to Caesar. This title was politically explosive, a treasonable offence.  

Verse 30 tells us that Jesus ordered his disciples not to tell anyone about him. The Jews thought the Messiah would be a military leader (like king David) who would destroy Israel’s enemies. If word got out that Jesus was a king like David, violence might follow. So Jesus orders his disciples to remain silent about his true identity. Jesus didn’t come to take life; he came to give life.  

In the verses just before today’s reading, Jesus heals a man who was blind. First Jesus takes the man outside the village, away from the crowd. Then he put spit on the man’s eyes, laid his hands on him and asked, ‘Do you see anything?’

The man looked up and said, ‘I see people; they look like trees walking around’. The man had some sight, but the healing wasn’t complete. So Jesus put his hands on the man’s eyes once more and this time his sight was fully restored so he could see everything clearly.

This miracle of sight came in stages. It serves as an acted-out parable for the disciples and for us. Jesus wants to open the eyes of his disciples so they will see who he is and what he came to do. But, like the blind man, they don’t see fully or clearly at first. Their vision of Jesus comes into focus in stages.

Peter had correctly confessed that Jesus is the Messiah. That was true but there was more to it than Peter imagined. Peter could only see the crescent.

He couldn’t see the whole of the moon.

The disciples (for whom Peter was the spokesman) were under the common misconception that the Messiah would spill their enemies’ blood. But Jesus’ blood was the only blood to be spilled.

From verse 31 we read how Jesus began to teach his disciples that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again.

There’s quite a bit going on here. Firstly, Jesus refers to himself as the Son of Man. This is Jesus’ preferred title. Son of Man can simply mean, an ordinary human being. But, in this context, it more likely refers to a vision the prophet Daniel had centuries before, during the Babylonian exile.

In Daniel chapter 7 we read…

13 “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. 14 He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

The Son of Man figure in Daniel 7 is one who endures great trial and suffering, but who emerges victorious in the end. This concept of suffering first, then glory later, is the picture Jesus wants his disciples to see.

The thought of a dead Messiah is anathema to Peter and the other disciples. They cannot imagine such a thing. How can you win by losing? How can you save us from our enemies if you are killed? How can you be from God if the religious leaders reject you? It doesn’t make sense.

But Jesus insists it must happen this way. This is part of God’s plan. There is no plan B. With the benefit of hindsight, we can see how passages from the Old Testament, like Isaiah 53, were plainly talking about the suffering and vindication of God’s servant, the Messiah.

But the disciples (in Mark 8) didn’t have the benefit of hindsight. They only saw the crescent. Jesus saw the whole of the moon. Jesus’ picture of a suffering Messiah destroys Israel’s hopes. And without hope, what do they have? Well, false hope is no hope at all. It is kinder in the long run for Jesus to be truthful.

And yet there is hope in these verses. For beyond suffering and death there is resurrection. Did the disciples catch that part? Maybe not. 

When Peter takes Jesus aside to rebuke him, Jesus rebukes Peter saying…

“Get behind me Satan. You do not have in mind the concerns of God, but merely human concerns.”

Ouch! That must have stung. What’s happening here? Well, the devil is using Peter to create a moment of temptation for Jesus. But this is not Jesus’ first rodeo. He sees through it.   

Mark’s gospel highlights three times when Jesus was sorely tempted. The first is at the beginning of Jesus’ ministry. Immediately after his baptism the Spirit sends Jesus into the wilderness where he is tempted by Satan.

The second is in today’s reading when Satan tempts Jesus through a friend.

And the third instance comes near the end, when Jesus wrestles in prayer in the Garden of Gethsemane. Father, not my will, but your will be done.

The temptation to avoid the cross was very real for Jesus, which is why he rebukes Peter as strongly as he does. Jesus cannot afford to allow his disciples (or anyone else) to define Messiahship. It is for God to define the identity of the Messiah. Jesus must stick to the straight and narrow way God has chosen. 

Although Peter wears the brunt of the rebuke, he was only saying what everyone else was thinking. Jesus may have been talking to Peter, but he was looking at the other disciples as he spoke. They (and we) have all had our thinking distorted by the devil.

We must not miss Jesus’ grace though. Jesus is not telling Peter to get lost. Jesus is not rejecting Peter outright. Rather, Jesus is telling Peter, ‘Follow me’. Stop trying to lead me. Stop trying to manage me. Stop trying to set the agenda for me. Get behind me as my disciple. I need your support not your opposition.

Paradox:

One more crossword. You might find this a bit harder. This word has seven letters and the clues are: contradiction, puzzle, mystery, catch-22 and conflict. What do you think? [Wait] That’s right: paradox.

A paradox is a contradictory statement that proves to be true. For example, you have to leave home to find home. When I am weak, then I am strong. Less is more. Go slow and you’ll finish sooner. There’s no success like failure. And infinite possibility leaves you with no choice.

Perhaps the greatest paradox is life itself. As Jesus says in John 12…

Unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds.

In verse 34 of Mark 8, near the centre of the gospel, Jesus says… 

“Whoever wants to be my disciple must deny themselves and take up their cross and follow me…”

Again, we don’t really appreciate how shocking this would have been for people in Jesus’ day. For Jesus’ first century audience, carrying your cross wasn’t a metaphor for putting up with a difficult person or living with a chronic illness. Carrying your cross meant being treated like an outlaw, a criminal of the worst kind.

Carrying your cross was like digging your own grave. To carry your cross was to go to your own execution in the most humiliating and painful way imaginable.

It involves looking like the bad guy in the eyes of others, even though you have done the right thing.

To deny yourself does not mean pretending to be something you are not.

Self-denial, in this context, means putting aside what you want in order to do what Jesus asks of you. Denial of self involves the obedience of faith.

Being a disciple of Jesus means following Jesus’ example. We see Jesus’ integrity here. Jesus does not ask us to do anything he has not already done himself.  

In verse 35, Jesus gives us the paradox of salvation in a nutshell…

For whoever wants to save their lifewill lose it, but whoever loses their life for me and for the gospel will save it.

The word translated as life, in verse 35, is psyche in the original Greek, from which we get the word psychology. Psyche is the Greek word for soul.

Your soul is your life force but it’s also your mind and personality. Your soul is the essence of who you are, deep down. It’s your true identity. 

Perhaps, among other things, Jesus is saying: you can only find your true self in me. You won’t find your self by pursuing a high-flying career or becoming the world’s best at something. You won’t find your self through fame or fortune or pleasure or good deeds or anything else this world might offer. We are defined by God and so we find our soul (our true self) in and through Christ.

With these words of Jesus, we find ourselves on the cusp of mystery.

The meaning is elusive. The paradox of life (and salvation) is like a rainbow.

A rainbow is meant to be enjoyed from a distance. If you try to understand a rainbow by getting close, it will keep evading you.

The full meaning of Jesus’ words cannot be grasped this side of eternity.

What we do know is there is no rainbow without the rain. There is no glory without suffering. There is no hope without waiting.    

We see the paradox of salvation worked out in the events of Easter. Jesus died on the cross in obedience to God’s will and God raised Jesus to eternal life on the third day. Through Jesus’ death and resurrection millions are saved and find eternal life. This is a wonder, beyond our comprehension.

In verses 36 and 37, Jesus says:  36 What good is it for someone to gain the whole world, yet forfeit their soul? 37 Or what can anyone give in exchange for their soul?

The word translated as soul is psyche in the original Greek, the same word translated as life in verse 35. You are not just a collection of chemicals. By God’s grace you are a living soul. There is a value to your life and soul which cannot be measured. You are priceless.

Today’s lectionary reading finishes with Jesus saying: “If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels.”

Jesus is calling for loyalty here. Mark’s gospel was written for the early church and the early church was a persecuted church. Christians were being brought before the authorities and faced with a brutal choice. Renounce Jesus or die.

Jesus is saying it is better in the long run to remain loyal to him, even if that means being killed. If we share in Jesus’ suffering, we will also share in his glory. Some Christians around the world today still suffer violence for their faith. I imagine these words of Jesus carry real weight for them.

Although the church in New Zealand is not persecuted like the church of the first century, Christianity generally has fallen out of favour in this country.

We have witnessed a gradual erosion of trust between church and society.

Also an erosion of basic Biblical knowledge. Wisdom is called for.

We want to live in respectful relationship with others in our society, without compromising our loyalty to Christ. We need to conduct ourselves in a way that honours the name of Jesus.

We must face the reality that some people will respect our faith and others will view us with contempt, irrespective of what we do. We cannot control what other people think or feel. But, with the Spirit’s help, we can follow Jesus’ example of being gracious and true.

Conclusion:

Jesus’ words in our reading today are incredibly challenging. The spiritual equivalent of trying to climb K2. We cannot follow Jesus in our own strength. Peter tried and ended up denying Jesus three times. But the Lord restored Peter and Peter went on to remain loyal to Jesus, even unto death.

How you finish matters more than how you start, but you still need to start.

If you are feeling inadequate to accept the call of Christ, then you are not alone. Take courage. God has a way of giving you what you need when you need it. We walk by faith, not by sight. If you fall or fail, do not give up.

Take a breath, seek forgiveness and carry on. Your soul is more valuable than you think. God’s grace is sufficient for you.

May goodness and mercy follow you all the days of your life and may you dwell in the house of the Lord forever. Amen. 

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. Can you think of a hinge moment in your life and faith? What happened? How did you feel?
  3. Why did Jesus prefer the title ‘Son of Man’, rather than ‘Messiah’? What is the difference?
  4. Why does Jesus rebuke Peter saying, ‘Get behind me Satan’?
  5. Discuss / reflect on verses 34-38 of Mark 8. How would people in the first century have understood Jesus’ words? How do you understand these verses? What are the implications for us today?
  6. Who do you say Jesus is?

[1] Ben Witherington, ‘The Gospel of Mark’, page 240.

Tawa Baptist

Streets

Scripture: Mark 7:24-37

Video Link: https://youtu.be/CPGMpA-D7v0

Structure:

  • Introduction
  • Leaving home
  • Finding faith
  • Sighing deeply
  • Conclusion

Introduction:

Good morning everyone.

Some of you may remember a TV show from the 60’s called The Addams Family, more recently made into a movie. One of the members of the Addams Family was a hand that walked around like a spider, separate from a body.

The hand was simply called ‘Thing’.

A hand by itself looks weird and a bit creepy. For a hand to make sense it really needs to be connected to the rest of the body. The Bible is like a body, it has different parts to it. But none of those parts makes sense or looks right if read in isolation from the other parts.

If you read Bible verses out of context you often end up with an interpretation that is weird and creepy. Scripture interprets Scripture.  

Last week we started a new series following the lectionary readings.

This morning’s lectionary reading focuses on the gospel of Mark, chapter 7, verses 24-37. This passage doesn’t make a lot of sense if taken in isolation from the verses around it. In fact, if you read Mark 7:24-37 by itself, Jesus appears like ‘Thing’ from the Addams Family.

As you listen to these verses then, keep in mind last week’s reading where Jesus talked about what makes a person clean (or right) before God. And if you can’t remember last week’s message, don’t worry. I will remind you as we work through the passage. From verse 24 of Mark 7 we read…      

24 Jesus left that place and went to the vicinity of Tyre. He entered a house and did not want anyone to know it; yet he could not keep his presence secret.

25 In fact, as soon as she heard about him, a woman whose little daughter was possessed by an impure spirit came and fell at his feet. 26 The woman was a Greek, born in Syrian Phoenicia. She begged Jesus to drive the demon out of her daughter. 27 “First let the children eat all they want,” he told her, “for it is not right to take the children’s bread and toss it to the dogs.” 28 “Lord,” she replied, “even the dogs under the table eat the children’s crumbs.” 29 Then he told her, “For such a reply, you may go; the demon has left your daughter.” 30 She went home and found her child lying on the bed, and the demon gone. 31 Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis. 32 There some people brought to him a man who was deaf and could hardly talk, and they begged Jesus to place his hand on him. 33 After he took him aside, away from the crowd, Jesus put his fingers into the man’s ears. Then he spit and touched the man’s tongue. 34 He looked up to heaven and with a deep sigh said to him, “Ephphatha!” (which means “Be opened!”). 35 At this, the man’s ears were opened, his tongue was loosened and he began to speak plainly. 36 Jesus commanded them not to tell anyone. But the more he did so, the more they kept talking about it. 37 People were overwhelmed with amazement. “He has done everything well,” they said. “He even makes the deaf hear and the mute speak.”

May the Spirit of Jesus illuminate God’s word for us.

Leaving home:

In 1987, the rock band U2 released an album called The Joshua Tree.

The opening track on that album is called Where the Streets Have No Name. Some of the lyrics read like this…

I want to run, I want to hide,
I wanna tear down the walls that hold me inside…
I wanna take shelter from the poison rain
Where the streets have no name…

Bono wrote these words in response to the idea that, in Belfast, you can identify a person’s religion and income based on the street they live on.

In other words, the name of your street determines other people’s perception of you. There is a wall between people on Old Kent Rd and people on Mayfair. 

Bono wrote the lyrics while in Ethiopia, which is a long way Belfast, Ireland. When you go to a foreign place, the street names don’t carry the same baggage of being rich or poor, protestant or catholic or whatever. 

Bono said: “The guy in the song… thinks about a world where there aren’t such divisions, a place where the streets have no name. …Maybe that’s the dream of all art: to break down the barriers and the divisions between people and touch upon the things that matter the most to us all.”

Perhaps you can identify with the feeling Bono is sketching here. It’s the feeling you get when you leave home for a place you don’t know, a place where the streets have no name (no reputation, no prejudice, no barriers). A place where no one really knows you, so you can transcend the baggage of the past.

Where the streets have no name feels like freedom. It feels like a fresh start.

Last week (in verses 1-23 of Mark 7) Jesus talked about what makes a person unclean before God. The Pharisees were convinced the problem was with those dirty Gentiles and the solution was ceremonial washing, to avoid spiritual contamination and maintain holiness.

Jesus was also concerned about holiness, but he made it clear that the Pharisees had the wrong end of the stick. The problem is not external.

The problem is internal.

What you eat and who you come in contact with does not defile you or make you unholy before God. Rather, it is what comes out of a person’s heart that defiles them: evil thoughts, sexual immorality, theft, murder, and so on.

It is with this conversation fresh in our minds that Jesus (and his disciples) walk 80 kilometres north into the region of Tyre. In doing this they leave the land of Israel behind and cross over into the land of the Gentiles.  

In the Old Testament, Tyre and Sidon were renowned as places of evil. Places the Jewish people expected God to destroy, like Sodom and Gomorrah. Tyre and Sidon were the historical enemies of Israel and considered by most Jews to be unholy places. The streets of Tyre and Sidon had a bad name.

For Jesus though, Tyre and Sidon were no more unclean than Galilee or Jerusalem. Because it’s not a person’s race or postal code that makes them unclean. It is what comes out of their heart. 

Verse 24 shows us a different side to Jesus. We are used to reading about an extroverted Jesus. A Jesus who is out in the world mixing with people, speaking truth to power, healing the sick and going to parties. Rock on. 

But what we see here is a more introverted Jesus. A Jesus who wants to remain anonymous. A Jesus who wants to keep his presence on the down low. This is not a short-term mission trip. This is more like a retreat.  

Jesus wants to run and hide. He wants to take shelter from the poison rain. He wants to go where the streets have no name. A place where he could be anonymous and transcend all the politics and divisions of his homeland.

Who could blame him. The religious leaders were actively opposing him.

The crowds wanted to use him for the all the wrong reasons. His own family doubted him and his disciples didn’t really understand him. No wonder Jesus wanted to get away from it all. But he is out of luck.

Finding faith:

As soon as Jesus arrived in town, a mother came to him asking for a favour. Unfortunately, she had three strikes against her. She was a woman. She was a Gentile. And her daughter was possessed by an unclean spirit. You cannot get much worse than that, if you are a Jewish man.

The woman knows what the Jews think of her. She understands full well the prejudice she is up against. I imagine at that moment she wishes she could go where the streets have no name. But she can’t escape the fact that the street she comes from has the worst name, the worst reputation.

It says something about her courage and character that she is willing to approach one of her enemies for help. Or maybe it is an indication of her desperation. ‘A mother is only as happy as her unhappiest child.’

The daughter is described as little. This might mean she was young but (in the original Greek) little can also mean beloved. This mother loves her daughter very much. 

The mother falls at Jesus’ feet. Again, there is a double meaning here. To fall at someone’s feet in this context can mean to humble oneself and show respect. But it can also be a sign of overwhelming grief and distress. Falling at Jesus’ feet is both an act of lament and petition.  

The daughter has an impure spirit, a demon in other words. Jesus had said previously (in verse 21) that evil comes out of the human heart. If you think of the heart as the well spring of the soul, that place deep within you where life and vitality spring from, then a demon poisons the well so that every thought, motivation and desire is contaminated, making your spirit sick.

The fact that the daughter has an impure spirit shows us that the human heart is not the only source of evil. There are other malicious non-human forces at work in the world which cause all sorts of harm and chaos.    

In verse 26 we read that the woman was a Greek, born in Syrian Phoenicia, roughly where Lebanon is today. This tells us the woman was not a worshipper of Yahweh. She was a pagan. She worshipped idols.

When the woman begged Jesus to deliver her daughter from the demon, Jesus does something a 21st Century audience find offensive. He says to her, “First let the children eat all they want, for it is not right to take the children’s bread and toss it to the dogs.”

The children, in Jesus’ parable here, are the people of Israel. And their food is the healing and life that Jesus brings. Jesus is the bread of life. Dogs is a reference to Gentiles generally. In ancient Jewish culture a dog was considered unclean. Dogs were despised.

So, what is going on here? Because it sounds like a racial slur, an insult, against this mother and her daughter. Well, Jesus is not being racist.

Jesus’ main point is that his mission is first and foremost to the people of Israel. Jesus cannot afford to take on the Gentile world just yet. Jesus’ outreach to the Gentiles will happen in due course (as we see in the book of Acts). But for now, Jesus must focus on Israel and going to the cross.

Jesus’ second point (by implication) is that the Gentile woman before him is unclean. This is not a racial slur. Jesus is making a theological statement.[1]

Drawing on what Jesus had said earlier in Mark 7, verse 21, (that we are defiled by what comes out of our heart) the woman is not unclean because she is a Gentile. She is unclean because she has worshipped idols and done the immoral things that go with that.  

You see, Jesus wants to cleanse the daughter from the demon and the mother from her idolatry. That meant getting the mother to face the truth about herself. Two for the price of one.

At this point the mother has a choice. She can take offence and walk away, insisting on the illusion of her own innocence. Or she can accept the truth that she is not right before God. 

To her credit, the mother responds with humility and insight saying, “Lord, even the dogs under the table eat the children’s crumbs.”  

The mother accepts Jesus’ point that she is like a dog, unclean, unholy, not right before God. No argument there. But what she won’t accept is that God does not have enough mercy and grace for her.

She is not asking Jesus to deviate from his mission to Israel. She just wants a few crumbs for her daughter. This woman has the faith to believe that God’s goodness and grace is greater than anything she has done wrong.

And for that response of faith, Jesus grants her request, healing her daughter from a distance. The woman returns home to find her daughter on the bed and the demon gone.   

Before we move on, let’s pause for a moment and make some observations.

Although this woman came from a pagan background, she was not all bad.

In fact, Jesus found considerable goodness in her heart.

The woman was genuinely humble, she was honest with herself. She was tenacious, she wouldn’t give up. She was motivated by love for her daughter, and she had great faith, she trusted Jesus.

The essence of her faith was this: she believed God was generous enough to extend grace to pagans. She believed God’s mercy was greater than her sin.

Her spiritual dirt was no match for Jesus’ soap. She put no limits on God.

Last week we heard how evil comes from the human heart. This week we see that goodness also comes from the heart. We are complex creatures, fearfully and wonderfully made.

We may think Jesus was a bit rough or rude in the way he spoke to this woman, but Jesus’ approach brought the best out of her.

The woman rose to a place where the streets have no name. She transcended the prejudice, politics and divisions that get in the way of right relationship. She was in touch with the things that matter most to us all.

Sighing deeply:

After this Jesus went further north to Sidon before heading back down the eastern side of the sea of Galilee into the region of the Decapolis. This journey would have taken weeks, if not months. What happened during that time? We are not told.

The Decapolis was mainly occupied by Gentiles. So, it was similar in some ways to Tyre and Sidon, despised by the Jewish establishment.

While in the region of the Decapolis some people brought a man to Jesus who was deaf and could hardly talk. They begged Jesus to place his hand on the man (to heal him).

The laying on of hands was a Jewish thing, so these people are most likely Jewish. They were interceding for the man, similar to the way the mother interceded for her daughter. Neither the man who was deaf nor the daughter who was possessed were able to ask for help themselves.

Is there someone you know who can’t pray for themselves? Who needs you to intercede for them? 

As we imagine this man, who was deaf and could hardly talk, standing in the presence of Jesus, we are reminded of some verses in Isaiah 35, which read…

Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy…

Isaiah 35 is a message of hope to the Jews in exile. It’s about God redeeming and restoring his people.

Mark is showing us that Jesus is more than a wandering miracle worker. Jesus is not a creepy hand walking around in isolation from the rest of the body. Jesus’ ministry is connected to God’s bigger plan of salvation. Jesus is the Messiah who fulfils the prophecy of Isaiah 35. 

Being deaf in a hearing world is isolating. If you can’t communicate well, you tend to be misunderstood more than usual. Life can be very lonely. Jesus’ experience was similar in some ways to this man’s experience. Much of what Jesus said was misunderstood. Jesus knew what it was to be alone in a crowd.

In verses 33-35 we read how Jesus heals the man. There is something quite winsome and personal in Jesus’ approach here. Jesus heals the man in private, away from the crowds. He doesn’t make a spectacle of the man or the miracle.

Jesus communicates with the man using sign language. By putting his fingers into the man’s ears and touching his tongue with spit, Jesus was showing the man what he was about to do. By looking up to heaven Jesus was indicating that the power to perform this healing comes from God.

And with a deep sigh [Jesus]said to him, Ephphatha!” (which means “Be opened!”). And the man was healed.

What is the sigh about?

A sigh is when we exhale loudly. A sigh is an emotional response to something we feel deep inside. When we sigh it’s like we are releasing a feeling. Usually, it is a feeling of frustration or sadness. A feeling that things are not right. We sigh when no words will do justice to the feeling. Deep calls to deep.

I am reminded of Paul’s words in Romans 8, where he writes…

Likewise, the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words.      

It’s not that Jesus didn’t know how to pray in this situation. Rather, he was praying in the Spirit. He was interceding with sighs too deep for words.

The sigh indicates the level of Jesus’ emotional engagement. This healing (like every healing) cost Jesus something.

What is it that makes you sigh?

There is more than one way to be deaf. When Jesus commanded the people not to tell anyone, they kept talking about it. Apparently, the people did not hear Jesus or weren’t listening. Did they see the connection with Isaiah 35?

Or was this just entertainment for them?

It wasn’t entertainment for the man who was healed, it was freedom and a fresh start.

Conclusion:

Today we have heard how Jesus performed two miracles. Although Jesus’ approach in each case was quite different, both signs show us a God of creative power and love. Both signs show us what God intends for his creation. They give us a glimpse of the kingdom of heaven.

Can you imagine a place where the streets have no name? Jesus wants to lift us above the parochial concerns and prejudices that divide us. Will we go there with him?

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What does it mean to go where the streets have no name? What is this song describing?
  3. Why did Jesus refer to the woman and her daughter as dogs? What made them unclean?
  4. What does the woman’s response, in verse 28, show us? What can we learn from her?
  5. Is there someone you know who can’t pray for themselves? Who needs you to intercede for them? 
  6. Discuss / reflect on the way Jesus heals the man in verses 33-34. How is Jesus’ approach similar / different from the miracle in vv. 24-30? What does this show us about Jesus?
  7. What is it that makes you sigh?  

[1] Refer Tim Keller’s comment in a sermon he preached, December 1996.

Tawa Baptist

The Real Problem

Scripture: Mark 7:1-23

Video Link:  https://youtu.be/IF2_X66dpKo

Structure:

  • Introduction
  • Defeating the purpose
  • The real problem
  • Conclusion

Introduction:

Good morning everyone.

What is more important, the contents of a can or the label? Well, both have value. Without the label you wouldn’t know what was inside the can. But you cannot eat the label. The label merely points to the purpose of the can. The contents fulfil the purpose, which is to feed you, so the contents are more important. 

What is more important, having a shiny new paint job for your car or a reliable engine? Well, both have value. Without the paint job your car would be more vulnerable to rust. But the paint job isn’t what moves the car. The engine fulfills the purpose of the car, which is getting you from A to B, so a reliable engine is more important.

During the month of August, we looked at four passages from the book of Acts in support of Arotahi, our overseas mission organisation. Today we start a new series following the lectionary readings.

This morning’s lectionary reading focuses on the gospel of Mark, chapter 7.

In this reading, Jesus shows us what matters to God. The inner state of your heart is more important than the performance of external rituals. From verse 1 of Mark 7 we read…       

The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus 2 and saw some of his disciples eating food with hands that were defiled, that is, unwashed. 3 (The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. 4 When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles.) 5 So the Pharisees and teachers of the law asked Jesus, “Why don’t your disciples live according to the tradition of the elders instead of eating their food with defiled hands?” 6 He replied, “Isaiah was right when he prophesied about you hypocrites; as it is written: “‘These people honour me with their lips, but their hearts are far from me. 7 They worship me in vain; their teachings are merely human rules.’ 8 You have let go of the commands of God and are holding on to human traditions.” 9 And he continued, “You have a fine way of setting aside the commands of God in order to observeyour own traditions! 10 For Moses said, ‘Honour your father and mother,’and, ‘Anyone who curses their father or mother is to be put to death.’ 11 But you say that if anyone declares that what might have been used to help their father or mother is Corban (that is, devoted to God)— 12 then you no longer let them do anything for their father or mother. 13 Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that.”

May the Spirit of Jesus illuminate God’s word for us.

Defeating the purpose:

You have all heard of the phrase defeating the purpose. Defeating the purpose is when you do something that undermines what you are trying to achieve.

For example, cleaning your kitchen bench with a dirty cloth defeats the purpose.

Or take another example: the purpose of a holiday is to have a break from work, relax, unwind and spend time with family and friends. But if you keep checking your work emails all the time, that defeats the purpose of the holiday.

Or perhaps you want to provide counselling services for problem gamblers.

It would defeat the purpose somewhat if you funded the counselling services from pokey machines.           

Owning an electric car makes sense in a country like New Zealand, where much of our electricity supply comes from renewable sources, like hydro and wind. But if you live in a country where electricity comes mainly from coal, then the purpose of driving an electric car is defeated.

The purpose of the Law of Moses is to love God and love your neighbour.

Sadly, the Pharisees and teachers of the law, in Mark 7, were defeating the purpose of the law. 

A delegation of religious experts came from Jerusalem and gathered around Jesus. When they saw Jesus’ disciples eating food without first washing their hands, they questioned Jesus about it.

There was Jesus healing the sick, casting out demons, preaching amazing sermons, setting people free, basically making life better, and the Pharisees overlook all that, focusing instead on the hand washing habits of the disciples. 

It’s like reading a great novel only to take issue with a single word that was misspelt, even though the meaning was clear. Or it’s like eating the best meal of your life and then complaining about the colour of the waiter’s tie, as if that made a difference. Talk about missing the point.

Of course, the Pharisees cannot see they are missing the point. They think handwashing is the point and, if we had been immersed in their religion and culture from a young age, we might too.

Now, having recently come through the Covid pandemic, I need to be clear, the Pharisees’ obsession with hand washing was not for hygiene reasons. It was for religious reasons.

For centuries the Jews had been living under the thumb of their enemies.

Therefore, it was important for them not to be assimilated by the surrounding culture. They were very careful to maintain their Hebrew identity.

For the Pharisees, loyalty to God equated to staying separate from the pagan Gentiles around them. Observing ritual washing traditions was one of the ways the Jews stayed separate and pure. To break the purity rules was akin to treason, in their mind.

You also need to know that the Pharisees’ rules about hand washing were part of an oral tradition passed down by the Jewish elders. The law of Moses did not require this level of washing. Jewish priests were required to wash their hands as part of the ceremony of sacrifice, but regular people did not need to do this.

The Pharisees added to the law by expecting everyone to perform a little hand washing ceremony before eating.  

Jesus doesn’t beat around the bush. He tells the Pharisees very clearly, they are wrong. And he does this using Scripture and logic. Jesus quotes the prophet Isaiah, an authority they accepted.

Basically, the Pharisees’ worship of God was in vain. Their worship was like an empty can. The label was misleading. Their worship was like a car with a shiny new paint job, but no engine. It looked good but it lacked power.  

In verses 9-14, Jesus gives an example of the way the Pharisees defeat the purpose of God’s law. God commands people to honour their parents. Among other things, this means helping to support your parents financially when they become unable to do this for themselves. (Remember, there was no government superannuation 2000 years ago. Your kids were your superannuation plan.)

Sadly, the manmade tradition of the elders gave people a loophole for getting out of taking care of dependent parents. If you declared your money or anything else you owned as dedicated to God, then (according to the Pharisees) you could avoid using it to look after your parents.

Thus, the Pharisees’ tradition defeated the purpose of God’s command.

Now, it’s important to remember that Jesus is not saying that all tradition is bad. We still need tradition. Tradition has a valuable role to play, particularly when it comes to teaching those who come after us.

Traditions can serve as a pathway to faith in Jesus. We just need to be careful that our traditions don’t defeat God’s purpose. If our traditions get in the way of obeying God in faith, then we change our traditions.   

From our vantage point it is tempting to look down on the Pharisees. We might wonder, how could they not see they had missed the point. How could they be so obtuse and not realise they were undermining God’s law?

Well, we all have our blind spots. We all have a little bit of Pharisee in us.

Better to ask ourselves…

What substance is there to our worship?

Are we living a life of justice, mercy and humility?

Is the label of our can a true representation of what the can contains?

Does the way we practice our religion look shiny and new but lack power? 

What minors do we major on?

Have we let go of God’s commands?

What traditions do we hold to that no longer serve God’s purpose?

The real problem:

Jesus gets the last word. The Pharisees have no answer for him. Seeing a teachable moment, Jesus called the crowd to him and said, “Listen to me, everyone, and understand this. 15 Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them.” 17 After he had left the crowd and entered the house, his disciples asked him about this parable. 18 “Are you so dull?” he asked. “Don’t you see that nothing that enters a person from the outside can defile them? 19 For it doesn’t go into their heart but into their stomach, and then out of the body.” (In saying this, Jesus declared all foods clean.) 20 He went on: “What comes out of a person is what defiles them. 21 For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder, 22 adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. 23 All these evils come from inside and defile a person.”

You may have seen an ad on TV about what to do if you have a heart attack. The ad shows a man (Jamie) feeling the symptoms of a heart attack. Blocked arteries, shortness of breath, chest discomfort, and a sore shoulder.

Unfortunately, Jamie is not aware of the real problem. He makes the call to take a hot shower, and the voice over says, ‘Unfortunately water won’t fix a heart attack. If you or someone else experience the symptoms of a heart attack, make the right call. Call 111 immediately.’

If you have problems with your heart, you need a doctor, not a shower.

The doctor might prescribe medication, or you may need an operation.

Whatever remedy the doctor prescribes though, it will work on the inside of you, not the outside.     

The Pharisees taught that ceremonial washing made people clean or spiritually right before God. Unfortunately, the Pharisees were wrong.

Washing your hands and kitchen ware to make yourself right with God is like trying to fix a heart attack by taking a hot shower. It doesn’t work. A heart problem is internal and washing is external. You can’t fix internal problems in an external way. 

When Jesus pointed this out saying, nothing that enters a person from the outside can defile them, the disciples were in shock. Jesus was basically telling them, ‘Most of what you know is wrong’. Understandably, the disciples struggle to accept Jesus’ words.

Jesus’ meaning is basically this: Food is not dirty. Excrement (what goes down the toilet) is dirty. In fact, what you eat makes no difference to your relationship with God. (In saying this, Jesus declared all foods clean.)

That probably doesn’t seem like a big deal to us, but it was earth shattering news for the disciples. There were certain foods, like pork and shellfish, that Jews never ate because they were not kosher (not clean). To eat any forbidden food was to break Israel’s covenant with God.

Now, the ban on certain foods wasn’t just a man-made tradition. It came from the law of Moses. So, by declaring all foods clean, Jesus was essentially declaring parts of the law of Moses to be no longer necessary. That was massive. To do that Jesus would have to be greater than Moses.

Why then did Jesus do this?

When you build a house, you often have scaffolding up around the outside.

But once the house is complete, the builders take the scaffolding down. 

It’s similar when you are pouring concrete. While the cement is still wet, you keep the boxing in place. But once the cement has set, you can remove the boxing.

Or think about when you make muffins. While the muffin mixture is runny and baking in the oven, you leave it in the muffin casing. But once the muffins are cooked and ready to eat, you no longer need the casing.

The kosher food laws were a bit like scaffolding or boxing or muffin casings. They were necessary for a time, but with the coming of Jesus, the Messiah, a new era had arrived and prohibitions on what you could eat got in the way.

God’s plan of salvation included the gentiles, which meant Jews and Gentiles needed to be able to fellowship together without worrying about what they ate or who they came in contact with.

(It doesn’t work to put new wine into old wine skins. It doesn’t work to patch an old garment with new cloth.) 

In verses 20-23, Jesus goes on to explain it is what comes out of the heart that makes a person unclean before God. Moral vices like theft, murder, adultery, greed, malice, deceit, and so on, these are the things that defile a person.

There are some hard truths in Jesus’ words here that we must face…

Firstly, the moral aspects of the law (summarised by the ten commandments for example) are still very relevant. The kosher food laws may have served their purpose, but the moral law still stands. Jesus does not set us free to do whatever we want. Jesus sets us free to love God and love our neighbour.  

The second (equally important) truth is that what really matters to God is the state of your heart. Now, in this context, the heart is not the physical blood pump in your chest. Rather the heart refers to the core of your soul. Your mind, emotions and will. That part deep within you, where desire and motivation come from. Most of the time we are not aware of what is going on in our heart.

This was a complete paradigm shift for the disciples. They thought the problem came from the outside. Avoid contact with the Gentiles, don’t eat certain foods and God will accept you.

But Jesus is saying, no, the problem is not external. The problem is not with the Gentiles or with pork. The real problem is with you, with your heart. External rituals, like ceremonial hand washing, can’t cleanse the human heart any more than a hot shower can unblock clogged arteries.

So, what is the remedy? Well, Jesus does not offer a remedy in today’s reading. Jesus diagnoses the problem (which is the human heart) and leaves this truth with his disciples. He lets it sinks in.

You need to understand that the words Jesus spoke (about evil coming from within) were not just meant for the Pharisees or for people 2000 years ago. Jesus’ words apply to us today, as well. The problem is in you and it’s in me.

You may not have committed adultery or murder. You may not steal or bear false witness in court, but that is only by the grace of God and a lack of opportunity.

The potential to do great harm is within each one of us. Evil may lie dormant, so we are not aware of it. But, by a series of unfortunate events, it could be woken, and all hell would break loose. Pray that does not happen.

Save us from the time of trial and deliver us from evil, (especially the evil within).

The problem, Jesus said, is with the human heart. And the remedy is a new heart. The prophets talked about this remedy centuries before Jesus came.

In Ezekiel 36 the Lord says…

25 …I will cleanse you from all your impurities and from all your idols. 26 I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. 27 And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. 

A heart of stone is a hard heart, a dead heart, a mind and a will that is callous and obtuse to the ways of God. A heart of flesh is a soft heart, a living heart,

a mind and a will that is compassionate and responsive to God.

The thing we notice here is that none of us can give ourselves a new heart.

If you have a problem with your physical heart, you can’t do surgery on yourself to rectify the problem. Somebody else, with the right knowledge and skill, needs to operate on you.

It’s the same with your spiritual heart. You can’t do surgery on your own soul. God is the only one with the knowledge and skill to heal your heart, which is where Jesus comes in. It is through Jesus’ death and resurrection and the gift of the Holy Spirit that God cleanses us and gives us a new heart.

When you become a Christian, you hand the keys of your heart to Jesus.

Your heart comes under new management with Jesus in charge and Jesus sends his Spirit to begin renovating your heart.

With any renovation there is a demolition stage. A stage when your heart feels like it is in a mess, in turmoil. During the renovation process you will become more aware of the evil within you. You may wonder, ‘Am I really a Christian?

I thought I was meant to get better, not worse’.

Don’t give up. Hang in there. You are justified by Christ, not by anything you do. A greater awareness of your own sin leads to a greater awareness of God’s grace for you personally.  

The renovation of your heart carries on throughout this life. It can feel long and painful at times. But, when Jesus returns in glory and the dead are raised to life eternal, the renovation is over, and those who are in Christ will receive the new heart God promised. Exactly how God does this, is a mystery. It is beyond our comprehension.

Conclusion:

Shortly, we will share communion together. Communion is not an empty ritual. Communion is pregnant with meaning. Communion was something Jesus asked his followers to do, to remember him, especially his death and resurrection.

Communion honours what Jesus did on the cross to cleanse us from our sin. More than that, communion is an act of hope, affirming God’s power to raise the dead and give us a new heart, a new mind, a new motivation to love and obey him.

May the Spirit of Jesus renew us from within. Amen.

———————————————

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. Why were the Pharisees obsessed with hand washing? Why did Jesus criticise their traditions?
  3. What is the purpose of God’s law? In what way(s) did the Pharisees’ traditions defeat the purpose of God’s law?
  4. What traditions and rituals do you observe? How do these support you to obey God in faith? Are any of your traditions or rituals getting in the way of obeying God in faith? What needs to change?
  5. Discuss / reflect on the implications of Jesus’ words in Mark 7:15 & 18-19.
  6. What is the real problem (according to Jesus)? What makes a person unclean before God?
  7. What is God’s remedy for the problem? What has been your experience of the Spirit’s work in renovating your heart so far?