Author: jwm

How well do you know Jesus? Is he the gentle, sad-eyed, probably soft-spoken figure that is often pictured? Look at the picture Mark 4:33–41 draws (though Mark doesn’t give you the details for a painting).

Jesus reveals himself as the Lord of the universe. Jesus spoke and calmed the storm. At the conclusion of a day of teaching beside (and even on) the Sea of Galilee, Jesus set off across the lake in a boat with his disciples. They took him in “just as he was,” perhaps pointing to his busy schedule and fatigue after a day of teaching (he promptly falls asleep on a cushion in the stern). He is truly human. However, it may also hint at the glimpse the disciples will receive of him just as he really is. That detail, along with the note, unique to Mark, that they were accompanied by other boats, indicate an account of an eye witness. A sudden storm came up. The Sea of Galilee is -695′ elevation, and with the surrounding hills and cliffs, is given to sudden squalls. The disciples were frightened. The measure of their fear can be read in the terse, even rude, note on which they woke him: “Teacher, don’t you care if we drown?” The fishing boats on the lake were relatively shallow and low amidships (fine for fishing, but not particularly good for severe weather). Keep in mind that at least four of the disciples were fishermen experienced in these very waters. Getting up, Jesus rebuked the wind and to the waves said, “Quiet, be still.” Much as a mother calms an angry child, the wind and waves turn into a great calm.

There are cosmic overtones to Jesus calming the storm. There is more going on than just the immediate deliverance from swamping and drowning. The God of Israel is the Lord of nature and the sovereign ruler of history. He controls the sea, the area seen in the ancient world and the domain of chaos: Psalm 33:7; 65:7; 77:16. He rebukes the wind, Psalm 107:25–30; 147:18. This contrasts with our mechanistic view of the 21st century. God spoke, and brought order in creation. He spoke again, and delivered his people from Egypt. In stilling the storm Jesus reveals his divine power. This incident begins a section in which Mark shows Jesus triumphing over forces which oppose God and his kingdom, Mark 4:35–5:43. The rebuke of the wind parallels his rebuke of demonic spirits: Mark 1:25; 3:12; and 9:25. The stilling of the waves parallels Mark 1:25. The word of God displays God’s saving power.

“The God of Israel is the Lord of history and nature. His sovereignty was demonstrated in the stilling of the roaring sea and the silencing of the howling wind. He is the personal, living God who intervenes in the experience of men with a revelation of his power and his will. He is the God who acts, not some pale abstraction.”

William L. Lane, The Gospel According to Mark, p. 176

Jesus calls you to trust him. Christ rebukes unbelief. Jesus rebukes the disciples (who were closer to him than the multitudes, and to whom he had been explaining the parables) for their fear and lack of faith. While they may not have been totally faith-less, their trust was weak, pitifully weak. “Don’t you care?” was a cruel question — for that is why he was in the boat with them, that was why he had entered the world, that was why he was on his way to the cross. And they failed to remember that he, the sovereign Lord, had spoken of going to the other side of the lake. Christ had identified himself as the Son of Man. He had worked miracles. He had explained the kingdom to his disciples. They should have trusted him in this situation.

“How safe it is for believers in the world! Jesus wanted atone for sin and thereby He conquered satan and death. He has become Lord over all things in heaven and on earth and He has received power over all the hostile powers, power by which to restrain them. All things are in His gracious hands. Is there anything, then, that can harm the believer? Yet, it is far from true that we always think of Him as possessing that power.

S. G. De Graaf, Promise and Deliverance, Vol. 3, p. 217

Jesus calls you to trust him as Lord of all. Jesus’ action in calming the storm does not produce calm in the hearts of his disciples–instead they fear with a great fear. They ask, “Who is this? Even the wind and the waves obey him!” They have glimpsed Jesus as he really is. They understand something of his power and glory.

“Moreover, the fear which followed the rebuke is by no means obvious a mere continuation of their fright. It was a fear called forth by a stupendous miracle and therefore is not so much terror as awe in the presence of the divine action. The questioning as to who he might be likewise is not h inquiry which proceeds from total ignorance but from dawning apprehension of the transcendence of Jesus’ person.”

Ned B. Stonehouse, The Witness of Matthew and Mark to Christ, pages 70–71

This is the Lord whose Spirit inspired Mark as he wrote his Gospel. The question of the disciples, with which the paragraph closes, invites you to answer it. The information Mark has given you as he introduced his Gospel provides what you need. This is not just a raw display of power, but it tells you who Jesus is. What was true of YHWH in the Old Testament is true of Jesus Christ. He controls all things at all times. He is the Savior in the midst of danger. He does care if his followers perish — that is why the Lord of Glory is incarnate. He requires your trust, your obedience, your submission. His glory may create great fear — but he ultimately casts out fear.

How do you answer the question the disciples asked? You and I are not in that little boat, but Mark’s account was written for you as much as for his original audience. You hear the disciples ask, “Who is he?” Answer, “He is my Savior, my Lord, my God.”

Jesus spoke in parables frequently enough that the Gospel writer, in Mark 4:34, describes Jesus as speaking only in parables. Although the parables do conceal from those outside the kingdom and add to condemnation, they also tell you something about the kingdom of God — and about the King.

God grows his kingdom. Recognize that you cannot make the seed grow. The Parable of the Sower emphasizes the importance of the hearts that hear the Word. The Parable of the Growing Seed makes the balancing point that you cannot make the seed grow. We know that is true in gardening and farming. You can try all the right things, and sometimes things grow the way you want, sometimes they don’t. The church sometimes falls into thinking that if it follows the right program, does the right things, it will grow. (I remember seeing a church with a huge banner on its roof, “Holy Spirit Revival, Aug. 10–15.”) We may make a similar mistake in thinking about our own growth in the kingdom–if we follow the right mechanics, we will grow in grace. You are called to strive for holiness, to stir up yourself and others to good works, to love God and your neighbor, etc. What we do is important. But the basis of the growth of the kingdom and of our growth in the kingdom is never our own efforts. The Savior who taught in parables would pour out his Spirit upon the church.

Continue reading “The Lamp, Seeds, and the Kingdom”

Simple everyday things—a farmer sowing seed in his field—those were the things Jesus used in his parables. They are simple stories at first glance, but sometimes they conceal as much as they reveal.

The parable conceals truth! Jesus tells what seems to be a simple, straightforward story. A farmer goes out to plant. He apparently broadcasts the seed. Some seed perishes, eaten by birds on the beaten path, sprouting in a thin layer of soil over rock, or choked out by weeds. But some seed flourishes on good ground. What is a parable? It is an earthly story with a heavenly meaning, but also a lot more. It hardens in unbelief, as we will see in a moment. It can conceal truth from unbelievers. A parable can be profoundly simple, communicating far more than simple statements. A parable usually is a story that requires some kind of response from the hearer.

“What are parables and why did Jesus use them? We sometimes say that are ‘earthly stories with a heavenly meaning,’ but that is only partially true. For the parables are more than pleasant stories or Christian versions of Aesop’s fables. They reflect the principles of the kingdom of God, and consequently serve as mirrors of our own lives. They force us to ask the question, ‘Where do I stand in relation to the kingdom of God?’ They show us our own hearts in the light of God’s word…. In effect the parables were the word of God in seed form, planted in men’s lives through Jesus’ preaching. Those seeds could lodge in men’s hearts and bear fruit.”

(Sinclair Ferguson, Let’s Study Mark, p. 52

It may surprise us, but, the parable hardens unbelief. The disciples seem to be puzzled by the parable and ask Jesus about it, verse 10. The secret, or mystery, of the kingdom is given to the disciples and those like them who are part of the kingdom. But it is concealed from those who are outside. Jesus quotes Isaiah 6:9–10. Isaiah sees the majesty of the Lord’s holiness and responds to the Lord’s question with a willingness to go and speak. But his message from this majestic, holy God, will, to a large degree, fall on deaf ears. In fact, he is called to a preaching ministry that hardens many of the people of Israel (including the movers and shakers) in unbelief. Similarly the message of Jesus both conceals the truth of the kingdom from and adds to the condemnation of those who reject the presence of the King. And leading the rejection is the religious establishment. The parable of the sower adds to the condemnation of unbelieving Israel–and to all who reject the kingdom that comes, not with trumpet flourish and conquering armies, but by the King being rejected by men, suffering, dying on the cross, and rising again.

“The mystery of the parable does not lie in its obscurity or complexity, but in its very simplicity…. Jesus certainly does not want to draw our attention exclusively to the hidden manifestations of the kingdom threatened and handicapped by all kinds of powers; he also points out its miraculous operations and fruits. The latter may be hidden even from the disciples, but they are sure to come — in overwhelming abundance!”

Herman Ridderbos, The Coming of the Kingdom, pages 130, 132

Jesus explains, the mystery of the kingdom has been given to you. Jesus explains so that you understand the parable. The mystery or secrets of the kingdom have been given to you, the people of God. It is not that there are no questions left, but you do understand who Christ is and what he came to do. Parables tend to have a central, basic point, with details there because of the structure of the story. Beware of allegorizing or reading in. This parable has more significant details than many of them. Jesus explains the parable. What the farmer sows is the word. (That is precisely what Jesus is doing as he tells this parable.) It falls on hearts which have varying degrees of receptivity. This parable and its explanation are key, verse 13. Jesus is giving you what you need to understand other parables as well.

As you hear, respond to the challenge of the parable. The kingdom is present as the word is sown. It is not only the seed that meets various ends, there are also varied responses to the word proclaimed by the Savior and by the church he established. The kingdom is established, not by might or power, but by the mysterious ways God has ordained. God continues to build his kingdom by the word preached and confirmed by the word visible in the sacraments. The kingdom is both present and future. It is truly present as the word is sown, but it looks forward to the harvest, verses 20, 26–29. And it continues to be both present and future in your life. Keep the confidence of the harvest in view. It is not that 3/4 of the seed perishes. Rather, the focus is on the multiplication involved in the abundant harvest. Don’t get lost in speculating about how the word is received by others. Rather, focus on what that word is doing in your life. Ask yourself what impact the word ought to have. Rid yourself of the rocks and weeds which hinder the growth of the kingdom in your life.

Hear, really hear, the parable of the sower!

Imagine if an incoming president, having defeated the incumbent from the other party by calling for radical changes in policy, appointed to his cabinet and as his advisers, those who had been serving his defeated opponent. How well would the new administration function? In Mark 3:22–30 Jesus uses a similar illustration.

Do not misunderstand Jesus. The family of Jesus said he was out of his mind. The exchange between Jesus and the teachers of the law in the house is bracketed by his family misunderstanding him, Mark 3:20–21, 31–35. His actions had them wondering about his sanity, and when they arrived to take charge of him, Jesus made the point that his followers, doing his will, were his real family. That means that, if you trust in Jesus and follow him, your relationship with him is closer than the biological/familial ties between Jesus and his brothers, and even between Jesus and his blessed mother! Mary clearly was a believer in her Son, and his brothers became believers following his resurrection, so they too are part of his family in the richest sense — but at his point they failed to grasp the point of his Messianic work and, had they succeeded in “taking charge” of him, would have pulled him away from his calling.

Continue reading “The Strong Man Bound”

What does the law of God have to do with us, we who live after the incarnation, birth, life, death, and resurrection of Jesus? Are we free from the law? John’s Gospel, while not describing the birth of the Savior, takes you back to eternity and makes sure you understand that he is the eternal Son of God, the second person of the Trinity. He is the Word. He is the true light, in contrast with those who witness to the light. What does John mean in John 1:17 when he contrasts Moses with Jesus Christ?

The law was given through Moses. Understand how the Bible uses the word law. God’s law has been good — from the beginning in the Garden of Eden. It reflects his character. But, after the fall, too often mankind has used the law to try to earn favor with God, to earn a place of blessing in heaven. By its nature, the law can only condemn a sinner, it cannot declare him just. In Romans, and especially Galatians, Paul contrasts law and grace. The law he opposes is not God’s prefect law, but rather the term he uses to describe the position of false teachers who argue that in addition to the work of Christ one needs to add his own obedience to the law. There the contrast is absolute. But John has a different meaning.

“In the giving of the law God revealed himself to Moses, when ‘Yahweh passed before him’ (Ex. 34:6) as the God of grace and truth, steadfast love, and faithfulness. But in that event Moses was not to see God’s glory, even though he had prayed for it (33:20). Only after God had passed by would he remove from Moses the hand that covered him (33:18f.).”

Herman Ridderbos, The Gospel of John, p. 57

Continue reading “Moses and the Messiah”