Category: Uncategorized

Paul: The Offensive Apostle?

by Matthew Stidham, posted in Uncategorized

Paul was offensive. But probably not in the way you think.

We’re looking at the Ephesian letter each Sunday morning during our sermon time, and Wednesday nights we’re diving a little deeper into questions from those sermons, as well as trying to get our minds wrapped around Paul’s way of thinking. We spent our last two class sessions talking about “the powers” that Paul writes about in this letter (Eph. 1:19-21, 2:1-2, 3:10-11, 6:12, etc.)

Without reteaching those classes here, let me summarize by saying that Paul, his audience, and those who wrote the Bible as a whole recognized that there are many powers at play in this world that are either good, or evil. And when we get tangled up in serving those powers rather than serving Christ, it’s a huge problem. Though you and I probably aren’t tempted to wander into a pagan temple, we do dedicate a lot of time and resources to serving our own comfort, entertainment, hobbies, etc. Paul would refer to these things, as well as other spiritual and cosmic forces, as “the powers.” And sadly, sometimes we do serve the powers over and above serving Christ.

One of those powers is culture. For Paul’s original audience, your home would be structured in a certain way because the powers that be have mandated it. Let’s look at a couple of examples from names you will recognize that will teach us how a household should be structured in Paul’s time.

“Seeing then that the state is made up of households, before speaking of the state we must speak of the management of the household. The parts of household management correspond tot he persons who compose the household, and a complete household consists of slaves and freemen. Now we should begin by examining everything in its fewest possible elements; and teh first and fewest possible parts of a family are master and slave, husband and wife, father and children.”

Aristotle, Politics, 1:3

Aristotle makes it clear that the “state” must be run a certain way to survive and function properly, and the key relationships within the home are “master and slave, husband and wife, father and children.” Paul addresses these exact relationships in Ephesians 6, but I want us to understand what “the powers” of the day believe concerning the household. Let’s turn once again to Aristotle for clarity.

“Of houshold management we have seen that there are three parts: one is the rule of a master over slaves, which has been discussed already, another of a father, and the third of a husband. A husband and father, we saw, rules over wife and children, both free, but the rule differs; the rule over his children being royal, and the ruler over his wife is based on natural constitution. For although there may be exceptions to the order of nature, the male is by nature fitter for command than the female, just as the elder and full-grown is superior to the younger and more immature.”

Aristotle, Politics, 1:12

The Jewish historian Josephus takes a slightly different view than Aristotle.

“The woman…is in all things inferior to the man. Let her accordingly be obedient, not for her humiliation, but that she may be directed; for God has given authority to the man.”

Josephus, Against Apion, 2:24

Now that we know the views held by “the powers” of Paul’s day, let’s hear the Holy Spirit’s wisdom on how a household should be viewed, as relayed to us by the Apostle.

“Submit to one another out of reverence for Christ.”

Paul, Ephesians 5:21 NIV

As I said before, Paul was offensive, but not in the way you think. The idea that everyone in the household would submit to the other because of Christ is scandalous! This flies in the face of the structure of the Empire. According to “the powers” of the day, everything is for the man’s benefit. Wives, children, and slaves all serve at the pleasure of the man of the house and only exist to bring him comfort. Nobody structures their relationships this way! But for Paul, it’s crucial to understanding and living out the Gospel in our lives.

Authoritarian hierarchy is the way of the powers. But that’s not God’s way. That’s not Paul’s understanding of the world. All household codes were written to the male explaining how they should rule/control those in their household. But Paul takes a different approach. Paul will speak directly to women, children, and slaves, instantly elevating their status! And notice how Paul speaks: first to the wife, then to the husband. First to the children, then to the father. First to the slave, and then to the master.

Do you see how upside down Paul’s approach to the household is when compared to the household dictated by “the powers?” Paul’s words are shocking and scandalous in an empire that is sustained by keeping power through the structure of the home. When the house operates like the Empire, you support and perpetuate the Empire.

But that’s not the way of Christ. That’s not the way of God’s Kingdom. That’s not the leading of the Holy Spirit. Paul tells his readers that every relationship with every man, woman, and child, regardless of class, or status, is filtered through the understanding that we all submit to one another because of Christ. This is the Christian household. This is life in the Spirit.

Join us Sunday at 8:30am or 10:00am at Countryside Christian Church as we worship together, eat the Lord’s Supper together, and unpack these relationships further. You can also join our 10:00 service online.

In the meantime, consider what it means to “submit to one another out of reverence for Christ.”

Changes Coming…

by Matthew Stidham, posted in Uncategorized

If you are reading this please know I appreciate you following my little blog. I’ve committed to make changes and improve the content here, seeking to always focus on Christ while providing relevant and interesting content.

Over the next few days and weeks you’ll see some changes here in design, and probably a name change as well. There are some things I want to do with this site that the basic version of WordPress won’t allow. I’ll keep you updated as we progress, but I wanted to take a minute and thank you for joining me on this journey we call life.

May the peace of the Lord Christ go with you:

Wherever he may send you;

May he guide you through the wilderness:

Protect you through the storm;

May he bring you home rejoicing:

At the wonders he has shown you;

May he bring you home rejoicing:

Once again into our doors.

The Book of Common Prayer

Jesus and Women

by Matthew Stidham, posted in Gospel of Luke, Uncategorized

This week’s reading comes from Luke 7:31 through the end of chapter 8.  This article will focus on Luke’s references to women in the ministry of Jesus.

Beginning in 7:36, Luke recounts an invitation Jesus received to eat at the house of Simon, a Pharisee. In first century Palestine it was viewed as highly virtuous for someone to invite a traveling rabbi for dinner. From the context it seems this was the only reason Simon welcomed Jesus as he and his other guests question Jesus’ actions (7:39,49).

This questioning came because, “A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisees house…”, and she interrupted dinner with an outpouring of affection on Jesus by washing his feet with her tears and hair, anointing his feet with perfume, and kissing his feet as well (7:44-47). Simon had not offered Jesus a foot washing, anointing of oil, or a kiss of greeting, all of which were expected in that culture. This would indicate that Simon conspicuously insulted Jesus by doing this.

This woman would have been considered as worthless by her culture, yet Jesus elevates her higher than Simon and the others at the dinner! “Therefore, I tell you, her many sins have been forgiven – as her great love has shown. But whoever has been forgiven little loves little.” (7:47) This sort of treatment of women by Jesus, especially one with her background, would have been considered shocking and likely offensive.

Luke continues to tell us about Jesus and some women who were his disciples and patrons, supporting his ministry financially. Luke even gives us a few of their names: “…Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.”  (8:2-3)

The fact that Jesus’ ministry was supported financially by many women would have been quite odd, and likely a source of ridicule for criticizers of his teaching. But a shocking aspect is that Jesus let them be disciples (students/followers) and let them learn from him (See Lk. 10:38-42 in the same light). Very few Roman and Greek philosophers allowed women disciples, but they were almost unknown among Jewish rabbis. Furthermore, Luke’s choice of wording here is interesting. The words above translated as “helping to support” is the Greek word “diakoneo” from which we get our English words “deacon” and “minister.” It would seem that these women were working and serving with Jesus right alongside the men. Which brings another shocking point:  women, both married and unmarried, traveled with Jesus just as the other disciples did! (See 8:1-2) This was a practice that Jewish sages and rabbi’s had taught against repeatedly! Yet Jesus treated them as equals in a society which did not.

We’ll explore this further as we progress through Luke, but while you read look for who Luke tells us is with Jesus. Do we sometimes assume we know who Jesus is speaking to/sending out, or are we basing our beliefs & understanding on what Scripture actually says? – Matt

Jesus is Lord!

by Matthew Stidham, posted in Gospel of Luke, Uncategorized

This week’s reading comes from Luke 6 – 7:30. A good portion of chapter 6 is Luke’s telling of the Sermon on the Mount (Matthew 5-7). Since we discussed that in our study of Matthew, I’m going to focus on three other passages within our reading.

The fourth commandment called for a day of Sabbath rest. The command indicates that just as God created the world in 6 days and rested (literally stopped the creation work he had been doing) on the 7th day. While Israel was in the wilderness gathering manna, they were to gather for 6 days (collecting an extra day’s worth for the 7th) because on the 7th there would be none. Israel still looked for manna on the 7th day. I believe God did this because he wanted his people to rest, and to trust in God for provision. We often work so hard that we only trust in ourselves. If God was not faithful the people would have starved, but God is faithful and can be trusted. The command simply indicates it is a day of rest and no work should be done. The Israelites then created rules defining what work was.

Jesus (who had the authority of God to rightly interpret and apply the commands) and his disciples pick some heads of grain and ate them. This was against the rules. Jesus also heals a man with a lame right hand. Since the man’s life was not in danger this healing act again broke the rules. It seems that the Pharisees here had almost idolized the Sabbath because even doing good was considered wrong by them! Jesus gives an example of David who ate the Bread of Presence in the tabernacle and violated the law, but he did so not out of impure motives, but out of doing good for himself and his men (1 Sam. 21:1-6). Jesus said this concerning the healing: “I ask you which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” (Lk. 6:9) Jesus indicates that he is “Lord of the Sabbath” (Lk. 6:5) and that doing good did not violate the Sabbath. Jesus had authority to overrule their beliefs about the Sabbath.

Jesus then chooses 12 apostles from among his many disciples. I want to look at two names (Lk. 6:15): Matthew (a tax collector for the Roman government) and Simon who was called the Zealot (who was a sworn enemy of anything related to the Roman government.) In any other context, Simon would have considered it his God-given duty to kill Matthew because of his association with Rome. Truly following Jesus should remove all barriers between us and other believers. Jesus is Lord even over our relationships.

The last we’ll look at is the faith of the Roman centurion. This man was a Gentile who was very kind to the Jewish people. It seems the Jews actually liked the centurion which is highly unusual (Lk. 7:4-5). The centurion had such faith in Jesus that he indicates (through messengers) that he believed Jesus could heal his servant from wherever he was; there was no need for Jesus to come physically to the servant. Luke tells us: “When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, ‘I tell you, I have not found such great faith even in Israel.’”  This is one of only two times in Scripture that indicate Jesus was amazed and it was because of the centurion’s belief in the healing power of Jesus.

May we all place Jesus as Lord over our beliefs, over our relationships, and may we truly trust in His healing power in our lives. – Matt

Acceptance first?

by Matthew Stidham, posted in Gospel of Luke, Uncategorized

This week’s reading comes from Luke 4 & 5. Since it ties into our current sermon series, I want to address the first few verses of Luke 4, then focus the rest of the time on a major theme of Luke found in chapter 5.

Jesus’ ministry began after his baptism which Luke records in 3:21-23. Immediately after his baptism Jesus was tested in the wilderness, and Luke records it this way: “Jesus, full of the Holy Spirit, left the Jordan and was led by the Spirit into the wilderness…” – Luke 4:1  In the wilderness he was tempted by the devil, but was faithful and did not sin. Instead, he quoted Scripture to fend off the temptations. He relied on Scripture and the Holy Spirit to get him through (we should do this as well!)

Luke tells us that “Jesus returned to Galilee in the power of the Spirit…” Luke 4:14. Somehow, learning to rely on the Holy Spirit, fending off temptation through Scripture, and fasting while depending solely on God for survival empowered him in the Spirit. From this point on, Jesus becomes the miraculous Messiah we all know and love, and it all comes “…in the power of the Spirit.” Maybe this is why “…Jesus often withdrew to lonely places and prayed.” – Luke 5:16

In Luke 5:29-32 we see Jesus inviting Levi (Matthew) the tax collector to follow him. Tax collectors were considered as the lowest of the low. In fact, they are often listed in a separate category from sinners (Lk. 5:30). Nobody would associate with these people because they were looked upon as sinful, and as traitors to the nation of Israel. Tax collectors made their money by charging higher taxes than Rome required, therefore it was a profession that led to quite a bit of corruption. Nobody, especially a Jewish rabbi would associate with a tax collector, but Jesus did just that! As a matter of fact, he ate with tax collectors and sinners! (Lk. 5:30)

We have to understand how controversial and radical this was to the ancient world. Eating a meal with someone established “table fellowship,” or a covenant relationship of friendship between the parties involved. If you ate with someone you were showing acceptance to that person. So reading this story in first century context Jesus is accepting Levi (Matthew), “…and a large crowd of tax collectors and others…” by eating with them.

There is no sign of repentance by anyone at the party; in fact Jesus says this is the reason he is there! He is accepting them through table fellowship in order to lead/call them to repentance (Lk. 5:31-32). He does not wait for them to repent before accepting them, and this is something that we often get backwards! Luke will carry this theme throughout his Gospel and into Acts (just look at Zacchaeus in Lk. 19).

As a friend of mine says quite frequently, “Exodus comes before Sinai. Calvary comes before Pentecost. Grace comes before faith. It always has. It always will.”

To look at this from a biblical standpoint look at every one of these stories in context. God saves Israel before giving the commandments to follow. Jesus died on the cross before Peter’s great Pentecost revival.

Paul puts it this way: “For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us. (Romans 5:6-8)

When we try to withhold fellowship and acceptance until someone fixes all their issues we are doing the exact opposite of Jesus. Let’s be sure we’re following Jesus. – Matt

Who is Jesus?

by Matthew Stidham, posted in Gospel of Luke, Uncategorized

This week our reading comes from the Gospel of Luke, chapters 2 & 3. Since I covered the majority of Luke 2 & 3 in a sermon on June 3rd (If you’re reading this on the computer, click here to listen to it) I will focus on the genealogy of Jesus as recorded by Luke. A great cause of debate amongst skeptics of the Bible, as well as biblical scholars, has been the seeming discrepancies between the genealogy of Jesus as recorded in Matthew 1, and that of Luke recorded at the end of chapter 3.

To fully understand the differences in these two, we have to know a little about the significance of genealogies. It was extremely important in the Jewish culture to be able to prove your lineage, your tribe, your family. Some of this revolved around the priestly lineage (see Ezra 2:61–3; Nehemiah 7:63–5 for priests who lost their jobs because of this). It was also important because the culture of the middle east was (and still is) a collectivist clan society. First century Jews celebrated familial bonds. You knew who your family was because this was your identity. That being said, a literal generation by generation genealogy was not required. Neither Matthew, nor Luke (nor Genesis for that matter) give us direct father to son genealogies. They all include gaps in order to save space, as well as to highlight names that original readers may recognize (the phrase “son of” simply indicates they descended from that person; see Mt. 1:8 compared to 1 Chron. 3:11-12,  2 Kings 14:21-22, and 2 Chron. 26:1-2 to see clearly that Matthew skips generations.) Much more can be said, but we must move on.

Let’s address the similarities and differences. For the most part the genealogies are identical from Abraham to David. The differences you find are due largely to alternate forms of the same name or skips in generations. Matthew’s Gospel is written to a Jewish audience, so Matthew simply begins at Abraham, the father of the Jewish people and ends with Jesus. Luke is writing to a largely Gentile audience, and he wants to show that Jesus is the savior of all people, and related to all people through Adam, so Luke starts with Jesus, and ends with Adam.

It is also believed that some of the differences could be related to which earthly parent the genealogy traces its lineage. Matthew includes some women in his genealogy, which Luke does not. Arguments can be made both ways, but common belief is Matthew traces Jesus’ lineage through Joseph (Mt. 1:16) while Luke traces through Mary (without actually mentioning her name) by indicating that Joseph was not really related to Jesus, and (so it is thought) instead begins with Mary’s father Heli (Lk. 3:23).

There are other opinions out there to explain the differences, but the fact remains both Matthew and Luke present their own unique evidence of the earthly lineage of Jesus. Both Matthew’s audience and Luke’s audience could have done their own research to see if these genealogies held up, and apparently they did. Matthew proves that Jesus is the promised Messiah of Israel descended from Abraham through David. Luke proves that Jesus is the Savior of all people, Jews and Gentiles alike, by descending from Adam through Abraham and David, and now all the way to us since God has made believers in Jesus his children (Galatians 3:26-29; Romans 8:14) – Matt

The Gospel of Luke

by Matthew Stidham, posted in Gospel of Luke, Uncategorized

(This post was originally published in our church bulletin on 6.13.18)

Our reading for this week is from Luke 1. Since we covered this chapter fairly extensively in my sermon on June 3rd, we’ll take a look at some major themes to look for in Luke’s Gospel.

Luke was a Gentile physician, and a missionary companion of Paul. Luke wrote two books in our New Testament – The Gospel of Luke, and Acts, making Luke the largest contributor to the writings of the New Testament. These two books should really be seen as one continuous story of the life of Jesus, and the continuation of what Jesus did in the life of the early church. Some have even referred to them as 1st & 2nd Luke. These two books (letters really) are addressed to Theophilus who is believed to be a person who could have influence on the outcome of Paul’s trial in Rome, but it is also evident that Luke intended his writings to be read by Christians wrestling with their identity as people of God. Though Luke may have been present for some of the ministry of Jesus, we believe he got most of his details through interviews with Mary, the mother of Jesus, and others who were close to Jesus.

Luke has several themes that carry throughout his Gospel and Acts that can teach us something about the way he viewed the ministry of Jesus and the early church. We will see an emphasis on the Holy Spirit as the sign of the new age of salvation. We’ll also see quite an emphasis placed on women. This is something that the other Gospels include as well, but Luke really emphasizes that these women followed and served with Jesus right alongside the men.

We also see a table emphasis in Luke that will culminate in the Last Supper, and carry on through Acts in the form of the Lord’s Supper. As you read this Gospel, notice how many events occur around the fellowship of a meal.

The last theme I’ll mention is that of the Gentiles (as well as outcasts of Jewish society) becoming part of God’s people. It is clear that this was part of Jesus’ ministry from the very beginning in the prophecy of Simeon (Luke 2:32), to his teachings (6:27ff), to healing the Roman Centurion’s servant (7:1-10), his anointing by the sinful woman (7:36-50), casting out Legion in a Gentile land from a Gentile who was ceremonially unclean in every way imaginable (8:26-39), his teaching on the Good Samaritan (10:25-37), the parable of the Great Banquet (14:15-24), the lost sheep, lost coin, and lost son (all of 15),  the rich man and Lazarus (16:19-31), the parable of the Pharisee and Tax Collector (18:9-14), Zacchaeus (19:1-10), and several other examples not listed here. This theme carries on through Acts as well (Acts 8-15 especially).

You will notice some similarities between Luke and the Gospels of Matthew and Mark, but you’ll also notice that Luke adds much more detail to the events, especially when it comes to Mary and her thoughts and feelings surrounding the life of her son, Jesus. I hope you will enjoy our study of Luke’s Gospel as we seek to “Grow in FAITH” by learning more about Jesus.

– Matt

Caesar is lord? Not really!

by Matthew Stidham, posted in Gospel of Mark, Uncategorized

(This post was published in our church bulletin on 6.6.18)

The reading for this week is Mark 15 & 16. This passage covers Mark describing the crucifixion to a Roman audience (who were well acquainted with crucifixion) and he does so with a very Roman theme…the theme of the Emperor’s Triumph.

When an emperor was coronated, there was a procession called a Triumph that evolved from a practice by the ancient Greeks. The entire procession was to show that Caesar was lord, savior, and a son of the gods. In many ways it was a deification ceremony for the new emperor.

In his retelling of the crucifixion, the Spirit inspired Mark to record the events in a way that mirrored the Emperor’s Triumph, ultimately declaring that Jesus is Lord, Savior, and the Son of God…not Caesar. Nero’s Triumph took place only a few years before Mark’s Gospel was written. (By the way, “gospel” was a Roman political term that conveyed a message from Caesar as a diety. The very idea that one would have a “gospel” that wasn’t from Caesar might incur a death sentence.)  

Here I will list the events in a Roman Emperor’s Triumph, and the scriptures that mirror these events in Mark’s narrative. Try reading Mark 15 in light of this.

  • The entire Praetorian Guard would assemble and stand in formation. (15:16)
  • Caesar would appear and a robe and wreath were placed on Caesar. (This act came from ancient Greece and declared Caesar is a god) (15:17)
  • The soldiers would cheer “Hail Caesar, lord and god!” (15:18-19)
  • A parade would happen, leaving the Praetorium and follow the Via Sacra through the center of the city of Rome. An animal for sacrifice was led through the streets, and someone would carry the instrument of death for the sacrifice. (15:20-21)
  • The procession arrives to Capitoline Hill (commonly called Head Hill by Romans in that time because supposedly Romulus’ head was discovered there). (15:22)
  • The new emperor would be offered wine mixed with myrrh, which would always be refused. (This can be found in history, but nobody knows why it was done.) (15:23)
  • The instrument of death is brought, the sacrifice is made and placed on the altar as a way of inviting the gods to pay attention to this event. (15:24)
  • The emperor would climb the steps of the temple with two people who represent the administration’s mission on his right and his left. The crowd would shout “Hail Caesar, lord and god.” (15:26-32)
  • Prisoners were brought to the steps below. Caesar would choose who lived and who died. Soldiers would step up and kill those who were sentenced. This would show that Caesar holds the power of life and death. (Luke 23:40-43)
  • A gospel is sent far and wide declaring the new Caesar is lord and savior, the son of the gods. (1:1; 16:6-7)

Mark’s entire Gospel message is that Jesus is above all. Caesar is not lord, savior, or the son of the gods. Jesus is. It would have been very difficult to live in Rome as a Christian during this time because so much of the society focused on deifying someone or something other than Jesus. Today in the U.S. it isn’t much different. So who are you going to choose as Lord and Savior? Jesus, or whomever your nation promotes?

(By the way, the second half of Mark 16 is not in the oldest and best Greek manuscripts. It probably wasn’t part of Mark’s Gospel originally, but there is nothing in that passage that the other Gospels, or even Mark’s Gospel, doesn’t cover elsewhere. Everything there is covered in Scripture elsewhere.)

Gethsemane (Mark 14:32-72)

by Matthew Stidham, posted in Gospel of Mark, Jesus, Uncategorized

Our reading for this week comes from Mark 14:32-72. This passage covers Gethsemane, the arrest of Jesus, and the unjust trial of Jesus. Because there is so much material to cover here, I will simply provide a list of things to consider while reading this passage.

  • “Gethsemane” means olive press, a place where great pressure was placed on olives to extract useful fluids (oil). (vs. 32-34)
  • This is the night of Passover, where everyone was to stay awake and “keep watch/vigil.” (Ex. 12:42; Mark 14:34, 37-38, 41)
  • The Passover utilized 4 cups, but a 5th cup was used by some to represent God’s wrath that would be poured out at judgement. Jesus had already had the 4 cups at the Passover earlier that night (14:12-26). Was this the cup he was thinking about at Gethsemane? (14:36)
  • Judas had shared many meals with Jesus, one on this very night. It was beyond human reason at the time that someone who had shared a meal with you would ever betray you, let alone with a kiss. These were all signs of commitment, and covenant. (14:44) Yet as we know from Mark and the other Gospels, Jesus still washed Judas’ feet, and gave him a place of honor (sitting next to him) at the dinner that evening. (14:20)
  • The Sanhedrin broke many of its own rules and laws that night. The Sanhedrin was never to meet at night (This all happened during the dark hours as Passover took place at sunset, and Jesus was taken to Pilate at daybreak – 15:1). No case was to be considered unless there was ample evidence (14:53). Cases were to be dismissed if conflicting testimony was presented (14:56-59) There were to be 2 or 3 witnesses who confirmed a charge before it was to be considered (14:63). By their own rules, this trial should have never happened the way it did, and should have been dismissed immediately when false and conflicting evidence was presented.
  • Peter is often criticized for disowning Jesus during his trial, but he deserves some credit. While it seems all the other disciples were hiding (with possibly the exception of John, per John 18:15), Peter was getting as close to Jesus as he could safely get. He ultimately failed Jesus with his denial, but we have to ask ourselves the question honestly: Would we be there with Peter, or would we be hiding somewhere?
  • The difference between Judas’ denial of Jesus (14:10-11, 44-46) and Peter’s denial (14:66-72) was that Peter came back to Jesus (John 21:15-19).  Judas gave up (Matthew 27:1-5).  In moments of weakness in this life, we will likely deny Jesus with our words and our actions. But let’s have the spirit of Peter, seeking forgiveness and reaffirming our commitment to Jesus, not just giving up like Judas.

QUESTION: What do you think about when you consider the words and actions of Jesus at Gethsemane?

The Apocalypse: What Jesus Wanted You to Know

by Matthew Stidham, posted in Gospel of Mark, Uncategorized

Today’s article will focus on part of our reading for this week, Mark 13. In this passage Jesus addresses two questions posed by Peter, James, John, and Andrew (v. 3-4). They had just left the Temple complex, and Jesus informed them that the Temple would be destroyed (which did happen some 40 years later in 70 A.D. by the Romans).The two questions they ask are as follows: 1) “Tell us, when will these things happen?” 2) “And what will be the sign that they are all about to be fulfilled?” In addition, Jesus is going to speak about his eventual return at the end of time while warning the disciples that false messiahs would come. Keep in mind, these are three different questions Jesus is going to address throughout his response. To understand this passage correctly, we must be aware which question he is addressing when.

Jesus begins by answering the second question first. Wars will not be the sign as is mentioned, “Such things must happen, but the end is still to come.” (7) He mentions famines, earthquakes, nations rising up…all these things happened in history around Jesus’ death, burial, resurrection, and shortly after. He informs his followers that they will face personal persecution in the synagogues, and in front of kings. This did happen, but Jesus informs them… “And the gospel must first be preached to all nations.” (10) In other words they will be protected long enough to accomplish the mission God has set before them. The Gospel would reach “all nations” of that day and time before they are harmed. This obviously happened because the church is still with us, and has a global footprint! Along with other warnings, Jesus includes reference to “‘the abomination that causes desolation’ standing where it does not belong.” This is a reference to prophecy by Daniel, as well as an event that took place during the intertestamental time. Daniel foretold of an event that occurred around 167 BC when Antiochus IV sacrificed a pig on the altar of the Temple, tried to force Jews to eat pork or face torture, and then outlawed sacrifice. You can read about this in the apocryphal book of 2 Maccabees, chapter 7. This was an event the people were quite familiar with, and Jesus is saying the Temple would be desecrated again, and sacrifices would come to an end again. This occurred when Jerusalem, and the Temple were destroyed by Rome in 70 AD. This was to be a warning for those in Judea (area surrounding Jerusalem) to flee the area (vs. 14-20)

Then Jesus addresses false messiahs. Every time something major happens in human history, deniers of Jesus will point to it as a sign the Messiah is coming. Many who believe Jesus is the Messiah will point to the events claiming Jesus is about to return. Jesus is saying, in reference to the fall of Jerusalem, don’t be deceived. He then quotes Isaiah with this statement: “But in those days, following that distress…”, and then indicates the Son of Man (Jesus’ favorite name for himself, and a reference to Daniel) will return and gather the believers (vs. 24-29). But we are reminded that the destruction of Jerusalem will happen before the generation living during the time of Jesus would not pass away until Jerusalem had been destroyed (v. 30).

As for when Jesus will return? Nobody knows that except for the Father. Therefore, all the followers of Jesus must be prepared for his return. Jerusalem has been destroyed. We are now in the days “following that distress.” We must be prepared! We must make sure that we, and those we love are saved by the blood of Jesus because he is coming soon.  The impact Jesus wants to leave us with is this: “What I say to you, I say to everyone: ‘Watch!’”