Gospel of Mark

Triumphal Entry 3: Symbolism – Mark 11:1-11

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11 As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, 2 saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. 3 If anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here shortly.’”

4 They went and found a colt outside in the street, tied at a doorway. As they untied it, 5 some people standing there asked, “What are you doing, untying that colt?” 6 They answered as Jesus had told them to, and the people let them go. 7 When they brought the colt to Jesus and threw their cloaks over it, he sat on it. 8 Many people spread their cloaks on the road, while others spread branches they had cut in the fields. 9 Those who went ahead and those who followed shouted,

“Hosanna!”

“Blessed is he who comes in the name of the Lord!”

10 “Blessed is the coming kingdom of our father David!”

“Hosanna in the highest heaven!”

11 Jesus entered Jerusalem and went into the temple courts. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.

Mark 11:1-11

Horsham: 27th February 2025

The moment has arrived. Having walked hundreds of miles from Caesarea Philippi, down through Galilee, Perea, and into Judea, Jesus and the disciples eventually arrive at Jerusalem.

The arrival of Christ into Jerusalem was spectacular. Riding the colt of a donkey, seated on a makeshift saddle of the coats of his closest friends, at the head of a procession of his disciples and followers, Jesus arrives at the incredibly busy city. The normal population of Jerusalem would have been around 25.000 people. When Jesus arrived on this occasion, there would be many hundreds of thousands of people crammed into the narrow streets within the city walls.

‘No incident so shows the sheer courage of Jesus as this does. In the circumstances, one might have expected him to enter Jerusalem secretly and to keep hidden from the authorities who were out to destroy him. Instead, he entered in such a way that the attention of every eye was upon him.’ (Barclay, Loc 5429)

The symbolism of his Kingship would have been glaringly obvious. Excitement builds quickly in a crowd, and the noise, reverberating off the buildings in the narrow streets must have been intense. We can imagine people joining and following the procession, shouting joyfully.

Riding a Donkey… The familiar prophecy of Zechariah 9:9 is part of a wider web of prophetic writing which led the people of Israel to anticipate the coming of the King of Israel on a donkey.

‘Deeply rooted in the Jewish consciousness of the Old Testament was the hope of the King who would enter Jerusalem as their coming Messiah while riding on a donkey.’ (Sproul, p251)

Coats Laid on the street… Around 850 years earlier, in the days of Elisha, a man called Jehu , an army officer, was anointed King of Israel (2 Kings 9). When his anointing became known, ‘they all took their coats and spread them before him on the steps […] and proclaimed ‘Jehu is King’. Jehu became a powerful King, who brought to an end the notorious rule of Ahab and Jezebel. Jehu was a great King, but he was not the Messiah.

Palm Branches:  The people cut palm branches to welcome Jesus. Coats were spread on the ground, as they were before King Jehu. Palm branches, symbolising joy and praise were cut and waved before him as they had been when Judas Maccabaeus arrived as King 200 years earlier (2 Maccabees 8-10). Judas Maccabaeus was a victorious king, but he was not the Messiah,

Worshipping Jesus: ‘Hosanna’ – correctly translated as ‘Save Now!’. Along with the phrase ‘Blessed is he who comes in the name of the Lord!’, the crowd are shouting Scriptures at Jesus. They called him ‘Son of David’. God had promised David a Kingdom to be ruled over by his descendants (2 Samuel 7:12-16). Again, this cry affirms Christ as the King of Israel. They are declaring Christ as the King. They are proclaiming him as the Messiah. This is less an act of street theatre – this is an act of worship.

Keep these people quiet!: In Luke’s version of this Scripture, the Pharisees call on Jesus to silence his followers. They see him as undeserving of the acclaim he is receiving. ‘If they stopped shouting,’ says Jesus, ‘even the stones themselves would start to sing!’ (Luke 19:39-40). This is a crowd which will not be silenced. This is a move of God which will impact the whole of Jerusalem, the whole of Israel, the whole of the world.

Get the Picture?: Here comes Jesus, riding on a donkey, followed by a joyful and excited crowd, laying down their coats, waving palm leaves. They’re ready to follow Him, but they haven’t really understood who he is at all.

End Piece: Imagine for a moment that you were tasked with the risk assessment. Jesus, celebrity rabbi and leader of a faction oppositional to the Jewish leadership, decides to visit Jerusalem at the height of the Passover feast when the population of the city is swollen to bursting and policed by an edgy and potentially violent garrison of Roman soldiers. What would you recommend?

You might reasonably argue for a ‘low key’ approach which would minimise the risk of hostility from the Pharisees or the Romans. You might reasonably look for the quietest route into the city, and advise Jesus’ followers to make their own way into town in small groups, dispersed amongst the crowd. This approach was not on Christ’s agenda.

He has walked many hundreds of miles to reach Jerusalem, and told his followers (at least three times) that his arrival would lead to his death.

‘Jesus came to Jerusalem to die, and he desired that all Jerusalem should know it.’ (Ryle p166)

His approach was to take the central role in a powerful and deeply meaningful scene. No-one could miss the symbolic references. That doesn’t necessarily mean that they understood their true meaning.

In this scene we see Jesus as the coming King of Israel. Unlike that crowd, we get to view this scene through the lens of the resurrection.

He is the Son of David. Be in no doubt, this Jesus truly is the Messiah.

Richard Jackson, West Sussex: LifePictureUK

 

Gospel of Mark

Triumphal Entry 2: About this Donkey!

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Horsham: 25th February 2025

So, about this donkey! There is so much symbolism in the passage about the Triumphal Entry, that I’m breaking it into shorter posts. This may feel like something of a digression, but I want to focus for a moment on the donkey!

4 They went and found a colt outside in the street, tied at a doorway. As they untied it, 5 some people standing there asked, “What are you doing, untying that colt?” 6 They answered as Jesus had told them to, and the people let them go. 7 When they brought the colt to Jesus and threw their cloaks over it, he sat on it. 

Mark 11:4-7

Maybe it’s because I have a little experience of working with them, but as I’ve been trawling through the Gospels and commentaries about the Triumphal Entry into Jerusalem I have been thinking about the donkey (Mark 11:1-11).

Donkeys are wonderful, social, curious creatures. They have a rather undeserved reputation for stubbornness. Whilst they can be strong willed, they are intelligent animals and will be cautious if they are uncomfortable with people or situations. In biblical times, donkeys were widely used to transport people  (eg 1 Kings 1:33) and goods (eg Nehemiah 13:15).

The idea of a King riding on a donkey may sound strange to us, but not so in the ancient world. The image of a King, riding on a donkey, symbolises humility (as opposed to riding on a horse which symbolises strength and power).

Horses and donkeys who were fortunate enough to live in the royal stables were strictly reserved for use by the King. In general, no-one else would ride them. Jesus appears to own very little, and certainly no livestock, so he borrows a donkey. He chooses a colt. No-one has ridden this animal before the King. So, now we see Jesus riding a donkey, coming in peace and humility, on a colt which has only ever been ridden by him. If you were in that crowd, you could hardly miss that Jesus was a King. (Barclay, Loc 5391}

’This was a colt prepared for the King!’ (Sproul p251)

Of course, Jesus isn’t just a king. He’s the King. He’s the one who rides in front of a noisy crowd, visibly fulfilling the prophecy of Zechariah 9:9:

Rejoice greatly, Daughter Zion!
    Shout, Daughter Jerusalem!
See, your king comes to you,
    righteous and victorious,
lowly and riding on a donkey,
    on a colt, the foal of a donkey.

It’s hard to imagine an unbroken colt calmly accepting an unknown rider and walking through crowded, noisy streets, followed by an exuberant and cheering crowd of disciples and supporters of Jesus. Does the comfort of the animal in this challenging situation again point to an unspoken degree of planning on the part of Jesus? Could it be that his preparations included familiarisation and building of trust between Christ and the animal? These things are possible, although not explicit in the text. Could it mean that the owner of the young donkey walked with him, providing reassurance? Again, it’s possible.

Of course, there is an alternative explanation. We could not put on this prophecy fulfilling spectacle without considerable planning, including no doubt training, spreadsheets, form-filling and committees. Jesus, on the other hand, was capable of rather greater spontaneity.

This, we remind ourselves, is Jesus. Son of David. The ‘one who comes’ in the Name of the Lord. The ‘Messiah’. To the one who calmed the storm and healed the leper, to the one who gave sight to the blind and turned water into wine, keeping a young donkey calm and under control in extreme circumstances would not, one might think, present the greatest of challenges.

Richard Jackson, West Sussex: LifePictureUK

 

Gospel of Mark

Triumphal Entry 1- Preparation: Mark 11:1-3

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The Triumphal Entry 1 – Preparation

11 As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, 2 saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. 3 If anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here shortly.’”

Horsham: 24th February 2025

This is one of those moments – there are others – where it is clear that Jesus has planned ahead. This would not be his first time in Jerusalem or Bethany. He was, after all, close friends with Mary, Martha and Lazarus. He clearly knew where the colt he was after would be found, and had arranged a ‘password’ which would encourage the owner to immediately release this valuable animal into the care of his disciples.

The word ‘colt’ can refer to a young horse or a young donkey. Matthew’s version of this story tells us that the ‘colt’ in question was a donkey (Matthew 21:1-3).  As we’ll see, this is an important distinction. Donkeys were a common sight in Palestine. They were (and across north Africa and the Middle East they still are) useful working animals, frequently used as a means of transport for goods and people. In the parable of the Good Samaritan, for example, the injured man was transported on the back of a donkey (Luke 10:25-37). Such a thing was normal. They were valuable animals, and so also treated with respect.

Kings would have a choice of transport. The contemporary image of a king who is on his way to fight a war, would be riding a horse, or in a chariot pulled by one or more horses. In this context, the horse is a symbol of power and strength. A king, however, who comes in peace would ride a donkey. The donkey symbolises humility. A donkey is a perfectly good mode of transport for a king (1 Kings 1:33). He may come in humility and peace, but he still comes as King.

Jesus chose to ride in to Jerusalem on a donkey. The colt of a donkey.

End Piece: It’s easy to overlook the powerful testimony of the man who owned the donkey colt and the valuable lesson he teaches us. It’s simple to describe, but very challenging to live out. It is this. If you own it, and Jesus needs it, he can have it.

Christ’s entry to Jerusalem is in the form of a carefully planned and constructed public display, in a tradition which we see in Jeremiah and other prophets of the Old Testament. ‘His action was a deliberate dramatic claim to be the Messiah.’ (Wm Barclay, Loc 5298)

These verses show that, whilst the outpouring of support from people which will follow on the streets of Jerusalem may have been spontaneous, Christ’s arrival on a donkey colt was not. It was actually carefully planned and designed to make a specific impact.

How would people recognise the gesture he was planning to make? The first century population of Palestine would put many of us to shame with their knowledge of Old Testament Scripture. To many, and certainly to the Jewish leaders, the reference would have been unmissable.  Here was a dramatic scene which enacts a familiar prophecy:

9 Rejoice greatly, Daughter Zion!
    Shout, Daughter Jerusalem!
See, your king comes to you,
    righteous and victorious,
lowly and riding on a donkey,
    on a colt, the foal of a donkey.

(Zechariah 9:9)

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Blind Bartimaeus: Mark 10:46-52

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Blind Bartimaeus Receives His Sight

46 Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (which means “son of Timaeus”), was sitting by the roadside begging. 47 When he heard that it was Jesus of Nazareth, he began to shout, “Jesus, Son of David, have mercy on me!” 48 Many rebuked him and told him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

49 Jesus stopped and said, “Call him.” So they called to the blind man, “Cheer up! On your feet! He’s calling you.” 50 Throwing his cloak aside, he jumped to his feet and came to Jesus. 51 “What do you want me to do for you?” Jesus asked him. The blind man said, “Rabbi, I want to see.”

52 “Go,” said Jesus, “your faith has healed you.” Immediately he received his sight and followed Jesus along the road.

Mark 10:46-52

Horsham: 19th February 2025

We are in Jericho, a small town at the bottom of a steep road about twelve miles below Jerusalem. It’s a green place, an well watered oasis on the edge of hostile wilderness. Bartimaeus, aware of the crowds passing through towards Jerusalem for the Passover, is sitting at the roadside begging.

When he hears that Jesus of Nazareth is passing by, he’s on his feet shouting at the top of his voice. He’s calling Jesus, using a messianic title ‘Son of David.’  People are irritated – perhaps embarrassed. This, after all, is a street beggar. Lowest of the low. Except, perhaps, tax collectors.

The unthinkable happens. Jesus stops in this busy street and tells someone, I’d like to think it’s James or John, to bring the beggar to him. Throwing aside the tools of his trade, Bartimaeus allows himself to be led to Jesus. Then something even more extraordinary happens.

A day or so earlier, Jesus had used the phrase, ‘What would you like me to do for you,’ to James and John. They asked to sit in the best places in heaven, beside Jesus. They wanted to be seen as the first amongst the followers of Jesus. Jesus told them and the other disciples, that this isn’t how the kingdom works. If you want to be first, you must be last. Your place is to serve. Here, on a dusty street in Jericho, is the love of Jesus in action. Jesus, the Messiah, Son of David, speaks to the man who is lowest of the low and asks that same question:  ‘What do you want me to do for you?’ How can I, Jesus, serve you, the beggar?

What a contrast. Bartimaeus asks for, and is given, his sight. ‘Your faith has healed you.’

End Piece: We’ve seen that in this act of reaching out to this beggar, Jesus was enacting his teaching about the kingdom. I’d love to know whether James and John got the message. But I want to end this post by shining a light on the star of the show, Bartimaeus.

When Christ called Bartimaeus, he threw aside his blanket on which he sat to beg, and onto which people would throw coins. This should have reminded James and John of the moment when they abandoned their father’s boat to follow Jesus (Mark 1:16-20). It’s as if Bartimaeus knew, as soon as Jesus called him, that he wouldn’t need the trappings and tools of his old life again. Like James, John and the other disciples, when Jesus called, Bartimaeus followed.

When Jesus called, there was no hesitation – Bartimaeus literally jumped at the opportunity. When Jesus asked what he wanted, Bartimaeus was ready with his answer. He didn’t ask for greatness. He asked for his sight. He wanted to see Jesus. He took what Jesus gave him and, in his gratitude, he became a follower of Jesus.

This is the last recorded healing of Jesus, and it is the first and only occasion where we are given the name of the person healed. We know that Bartimaeus immediately followed Jesus, the one he called upon as the Messiah. I’d like to think that when Mark wrote his gospel, there would have been people around who would know or remember this man Bartimaeus. Mark’s saying, ‘you know who I mean by Bartimaeus – this is his testimony!’

Jesus and the disciples have walked hundreds of miles, from Caesarea Philippi in the north, through Galilee and Perea, into Judah and Jericho. Jesus has told his followers that his earthly journey will end in Jerusalem. The last stretch is up a very steep hill. There are just twelve miles to go.

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Request of James and John: Mark 10:35-45

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The Request of James and John

35 Then James and John, the sons of Zebedee, came to him. “Teacher,” they said, “we want you to do for us whatever we ask.” 36 “What do you want me to do for you?” he asked. 37 They replied, “Let one of us sit at your right and the other at your left in your glory.”

38 “You don’t know what you are asking,” Jesus said. “Can you drink the cup I drink or be baptized with the baptism I am baptized with?” 39 “We can,” they answered. Jesus said to them, “You will drink the cup I drink and be baptized with the baptism I am baptized with, 40 but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared.”

41 When the ten heard about this, they became indignant with James and John. 42 Jesus called them together and said, “You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 43 Not so with you. Instead, whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all. 45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

Mark 10:35-45 (NIV)

Horsham: 17th February 2025

In the last verses, Jesus warned of his impending arrest, abuse and death at the hands of the Jewish leaders and the Gentile Romans. This is the third time that he has given a warning to the disciples, and the third time that they have struggled to understand his meaning. Jesus is, after all, the Messiah. He should be ridding Israel of the Romans – not getting killed by them.

After the first warning of his death (Mark 8:31), Peter challenged Jesus, earning a stern rebuke. After the second warning (Mark 9:31), they were frightened to ask Jesus anything, but then we saw the disciples arguing amongst themselves about who was the greatest. ‘These men seemed blind to the meaning of the cross.’ (Wiersbe, p124).

Here, after the third warning, we again see some kind of power play amongst the disciples. As ever, we need to get some context. In Matthew 19:28, Jesus made a promise that the disciples would sit on twelve thrones in heaven alongside Jesus, in judgement over the twelve tribes of Israel. They are, after all, followers of the King, and kings get to decide who sits where. Their closest advisors would sit at their right and their left. James and John come to Jesus with a request. In Matthew’s gospel they are accompanied by their mother, who acts as their spokesperson (Matthew 20:20-21).

‘When you come into your glory,’ they ask ‘let us take up position as your closest advisors, seated at your right and your left.’ It sounds incredibly presumptuous. It sounds incredibly prideful. Could they drink the cup he has to drink? Could they face the same baptism? These words mean, could you go through what I have to go through? James and John say yes. These are the men who can’t believe that Jesus is facing imminent death, yet they believe they can walk his path, every step of the way.

‘It’s not for me to grant,‘ says Jesus. ‘These places belong to those for whom they have been prepared.’ 

The disciples are indignant! How dare these two put themselves forward as the greatest! Once more, Jesus has to call them together for a team talk. It’s a familiar story. Your place in this world is not like other people. In my kingdom, ‘43whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all.’ We’ve heard this teaching before. This is the upside down Kingdom of Christ.

End Piece: It’s easy for us to be critical of the disciples. They believe that Jesus is the Messiah. In their mind, his victory is the only option. His death is not in the script. They were bewildered and confused by the idea that he could be arrested by the Jewish leaders and put to death by the Romans. If we were there, we would have been bewildered too.

James, it turns out, did suffer for his faith as Jesus said he would. He was the first of the disciples to die (Acts 12:1-2). John was first exiled (Revelation 1:9)and later died a martyr’s death. The cup that they drank and the baptism they shared was not the same as Jesus, but it was pretty close.

Our perspective is different from the disciples. After all, we know how the story develops. We know that in a few days time Jesus will die, be buried and then three days after that, raised from the dead. We know that because of his death, and the manner of his death, we have relationship with him. We are amongst the many, you and I, who have been ransomed.

45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

Richard Jackson, West Sussex: LifePictureUK

Personal

Saint Valentines Day 2025

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Horsham: 13th February 2025

The origins of Saint Valentines Day are somewhat unclear. There are at least three Saint Valentines, all of whom were martyred. At least two of them have a back story which in some way hints at romance (the third Valentine lived in 3rd Century Africa but apart from his martyrdom, nothing more is known about him). Perhaps my favourite story relates to one of these Valentines, a priest who was arrested by Emperor Claudius Gothicus (who ruled from 268 – 270), for helping other Christians who were facing persecution. According to legend, just before his execution, he sent a note to his gaoler’s daughter for whom he felt some affection. His note was simply signed ‘Your Valentine’.

I sent my first Valentines Card to a girl in my class at school who I really liked when I was about twelve years old. It was probably one of the  most terrifying things I have ever done. Actually buying the card was terrifying enough, but the act of delivering it was even worse. My heart racing, I grabbed the opportunity to drop the card unnoticed into her schoolbag before lessons started whilst she was talking to her friends on the other side of the classroom. I had no idea what was supposed to happen next. Following convention, I had written her name in the card but signed it simply as ‘Your Valentine’. I still remember a sense of disappointment, tinged by a degree of relief, when she opened the card and told her friends that it had come from another boy in my class called Gary White. I’m not sure how Gary felt about it, but I never owned up. In the unlikely event that she remembers that moment, I guess that she probably still believes that Gary White was her first Valentine!

I’ve occasionally wondered what was in my mind when I decided to send that card to a classmate when I was 12 years old. I think in my heart, that Valentines card meant ‘I like you’, and ‘I want to be your friend.’

To the best of my recollection, apart from my 12 year old classmate, I’ve only ever sent a Valentine to one other person. She’s someone else I went to school with and I fell in love with her nearly fifty years ago. I’ve been married to her for quite a long time. She will receive a card from me again this year. It will probably be signed ‘Your Valentine’. I’m feeling pretty confident – to the best of my knowledge, my wife has never even heard of Gary White.

I’ve been nothing if not consistent since I was 12 years old. I’ve only ever sent a Valentines card to someone I want to be my friend. I’ve only ever sent a Valentine to someone I like.

‘(She) is my beloved, (she) is my friend.’ (Song of Songs 5:16 (NIV))

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Jesus Predicts His Death a Third Time: Mark 10:32-34

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Jesus Predicts His Death a Third Time

32 They were on their way up to Jerusalem, with Jesus leading the way, and the disciples were astonished, while those who followed were afraid. Again he took the Twelve aside and told them what was going to happen to him. 33 “We are going up to Jerusalem,” he said, “and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles, 34 who will mock him and spit on him, flog him and kill him. Three days later he will rise.”

Mark 10:32-34

Horsham: 12th February 2025

A few steps behind: Jesus is walking along the road from Galilee towards Jerusalem. As a Rabbi, we’d expect to see the disciples close on his heels, listening for his every word, relishing the light covering of dust from his sandals as they walk in his footsteps.

This scene invokes a very different image. In every sense, the disciples are not in a good place. They are in a state of ‘astonished bewilderment’ (Wm Barclay, Loc 5074). I sense that they are a few steps behind their Rabbi. Further back, beyond the disciples, there’s another anxious group of people following Jesus.

Look at the calm resolution of Jesus, stepping out with determination towards Jerusalem. It’s all the more noticeable in contrast to the palpable tension of everyone else.

I’ve told you twice: It is in Mark 8 that Peter first declares that he believes Jesus to be the Messiah. Immediately afterwards, Jesus teaches the disciples that he would be killed and rise again (Mark 8:31-33 ). The text says that ‘He spoke plainly to them about this.’ (Mark 8:32). Whatever he said, they didn’t understand. You may remember that Peter was so shocked by Jesus talking about his own death that he took him aside and told him not to say such things. Peter was rebuked by Jesus.

In Mark 9:30-32, Jesus predicts his death a second time. This time he tells them that he will be ‘delivered into the hands of men. They will kill him and on the third day he will rise.‘ (Mark 9:31) Once more, the disciples didn’t understand and, perhaps because of his earlier reaction to Peter, they were not going to be asking questions.

The Third Warning: Jesus takes the disciples to one side. Once more – this is the third time – he tells them that he will be killed. This time there is more detail. He mentions Jerusalem. He says that the Chief Priest is involved. He says that he will be handed over to the Gentiles. They ‘will mock him and spit on him, flog him and kill him.’ 

‘Calmly and deliberately he tells the disciples of his coming passion at Jerusalem. One after another He describes all the leading circumstances which will attend to His death. Nothing is reserved. Nothing is kept back.’ (Ryle p156)

They sense that Jesus is resolved to accept his own death. This is not what they want to hear. It makes no sense to them.

The challenge for the disciples is this. They believe that Jesus is the Messiah. They believe that they know what the Messiah should be like. They know what he should achieve. They have been raised to anticipate this conquering hero of Israel who will restore the nation to glory. They thought that they were watching history being made. They were excited to be part of it. His violent death in Jerusalem was not on their agenda. He is supposed to be victorious – to rid Israel of the Roman invaders, not to be put to death by them.

We must try to understand the bewilderment and fear of his followers, for this was a difficult experience for them and not at all what they had planned or expected. Each new announcement of his death only added to their perplexity.’ (Wiersbe: p125)

End Piece: We shouldn’t blame the disciples for being scared. In their place, we would have been scared too. We can’t blame them for misunderstanding what to expect of the Messiah. I can imagine the whispered conversations. You can almost feel their anxiety. If Jesus’ death is approaching, what does that mean for them? Are they supposed to die alongside him? What would that achieve? Is this the end? No wonder they are bewildered. This isn’t what they signed up for. No wonder they are hanging back. No wonder they are a few steps behind Jesus.

We’re not so different. We have our own view of who Jesus is, and there are times when he doesn’t meet our expectations. We get distracted by our own life ambitions and plans. We anticipate great things. We forget that we are supposed to be following, not leading. We fall out of step, feeling anxious and bewildered. We fall back. Just like those disciples, we find ourselves feeling uneasy. We find ourselves a few steps behind where Jesus wants us to be.

Following Jesus is about moving forwards. It’s about letting Him lead. It’s about trust. It’s about confidence in Him. It’s about keeping close. He wants you to be there at his heels, ready to listen, and ready to serve. He wants you to be so close that you can feel the dust from his sandals landing on you. Straining to hear his voice. Following closely in his footsteps.

That’s what it means to follow Jesus. Don’t get left behind.

Try to keep up.

Richard Jackson, West Sussex: LifePictureUK

Contemplative

John Rogers: Martyr

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4th February 2025: Horsham

I’ve been reminded today of the life and death of John Rogers. Rogers was an English protestant theologian who died as a martyr 170 years ago today. Whilst not a household name, Rogers was an important and influential figure in the history of biblical translation.

Rogers spent time in Antwerp and northern Germany working as a pastor and biblical scholar. He was acquainted with Tyndale and other European Reformation leaders, and developed a strong reputation as a translator of biblical texts.

Matthew Bible: Rogers is credited with the compilation of the ‘Matthew Bible’, so called because it was published under the assumed pen name of ‘Thomas Matthews’. 1500 copies of the work were printed and circulated in 1537. Having returned to England in 1548, during the reign of King Edward VI, Rogers was appointed as Prebendary of St Pancras at St Paul’s, London.

In 1553, following the Coronation of Queen Mary, Rogers reportedly preached against the return to the Catholic tradition which was being imposed at the direction of Mary. The new administration deemed his speech to be heretical and Rogers was arrested. Following a lengthy period of house arrest he was moved to Newgate prison in London, where he was charged with heresy. After his conviction in January 1555, he was condemned to death. Rogers was executed by burning at Smithfield on the morning of 4th February 1555.

End Piece: We easily lose track of how significant the translation of the Bible into European languages was for the development of the protestant Christian faith. John Rogers was one of many people who paid the ultimate price during the turbulent 16th Century to make the Scriptures available and accessible in living languages. His work contributed to the seismic shift in the relationship between the Church and society. We live in a culture where anyone who wants to read the Bible in their own language can do so. It’s good to remind ourselves that it wasn’t always so.

John Rogers rejected the opportunity of avoiding the death penalty by publicly recanting his protestant beliefs. He chose to cheerfully embrace martyrdom to demonstrate his beliefs and his commitment to making the Word of God accessible in the English language.

On his way to this death, Rogers was forced to pass his wife and ten of his eleven surviving children, but not permitted to speak to them. He was the first of 287 people, including 56 women, who were executed by fire, the penalty for heresy, during the 5 year reign of ‘Bloody Mary’.

Richard Jackson, West Sussex: LifePictureUK

Source: Foxes Book of Martyrs & Oxford Dictionary of National Biography

Accessible Information about the Reformation period in England and events leading up to the arrest of John Rogers is here.

Gospel of Mark

Rich Young Ruler: Part 2

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Rich Young Ruler 

17 As Jesus started on his way, a man ran up to him and fell on his knees before him. “Good teacher,” he asked, “what must I do to inherit eternal life?” 18 “Why do you call me good?” Jesus answered. “No one is good—except God alone. 19 You know the commandments: ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honor your father and mother.”

20 “Teacher,” he declared, “all these I have kept since I was a boy.”

21 Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” 22 At this the man’s face fell. He went away sad, because he had great wealth.

23 Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” 24 The disciples were amazed at his words. But Jesus said again, “Children, how hard it is[e] to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”

26 The disciples were even more amazed, and said to each other, “Who then can be saved?” 27 Jesus looked at them and said, “With man this is impossible, but not with God; all things are possible with God.”

28 Then Peter spoke up, “We have left everything to follow you!” 29 “Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel 30 will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields—along with persecutions—and in the age to come eternal life. 31 But many who are first will be last, and the last first.”

3rd February 2025: Horsham
Part 2

Yesterday I wrote about the interaction between Jesus and the young man who we know as the rich young ruler. Today we’re looking at the conversation between Jesus and his disciples which followed.

Context: Jesus and his disciples are on the road to Jerusalem. Jesus has told them that when he reaches there, he will be put to death. The disciples have not grasped the reality and certainty of his coming death.

Along the way, a young man has thrown himself at Christ’s feet and declared that he wants to be a follower of Jesus. He is a good Jew, who has done all he can to live in keeping with the Law. Yet he senses that there is something missing. ‘What must I do,’ he says, ‘to inherit eternal life.’ The lesson is that the young man must sell everything he has and give the money to the poor. ‘Then come,’ says Jesus, ‘follow me.’

22 At this the man’s face fell. He went away sad, because he had great wealth.

 I’ve written about his encounter with Jesus here.

Nothing is impossible with God: The disciples are Jews. They have grown up and been formed by Jewish culture. To them, financial wealth is a sign of God’s blessing. Therefore, in their eyes, here is a young man who has been blessed with his wealth by God.

The blessing of the Lord brings wealth,
without painful toil for it. (Proverbs 10:22)

Camels and Needles: It matters not whether he has ‘earned’ everything he owns. His wealth is a sign of God’s favour. Twice Jesus comments ‘how hard it is for the rich to enter the kingdom of God!’ In the face of the disciples astonishment, Christ continues, 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God,” 

Much has been written about the ‘eye of the needle.’ My Arabic friends laugh at this image – for them, anything to do with a camel makes them laugh. We should just accept the self evident impossibility of a camel passing through the eye of a needle. It’s an absurd concept. These young Jewish followers of Jesus are utterly astonished. You can follow the mind of the disciples.  They have been brought up to understand that wealth is a sign of blessing. ‘If those who are blessed with wealth cannot enter the kingdom, what hope is there for the rest of us?’  “With man this is impossible,’ says Jesus, ‘but not with God; all things are possible with God.” Did you get the point? None of us deserves access to God’s kingdom. 

What about us? Not for the first time, Peter didn’t get the point. ‘What about us?’ says Peter. We’ve given up everything to follow you. It is nearly three years since Peter and the other disciples took a huge risk, abandoning their assorted workplaces, moved out of their homes and away from their families to follow Jesus. ‘If the rich,’ says Peter, ‘blessed as they are by God with their wealth, can’t get in, what help is there for the rest of us?’

29 “Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel 30 will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields—along with persecutions—and in the age to come eternal life.

Thankfully, he doesn’t look at us the way we look at each other. ‘Men look at the outside, God looks at the heart!’ (1 Samuel 16:7) People may look rich – they might look poor. That isn’t the issue. God looked into this young man’s heart(v21), and in the same way he looks into yours and mine. In spite of who you are, if your heart is to follow him, He invites you in. The rich young ruler wasn’t perfect, and neither are you. That’s grace. All things are possible with God.

The End Piece: If you’re following Jesus and you are finding the path difficult, this is a passage which should encourage you.

Some years ago, I woke up one morning and felt that God was saying something pretty big to me. ‘This is the day when,’ he said, ‘if you had not followed me, you would have become a millionaire.’ There had been a point some years earlier where my wife and I had changed jobs to move into a mission role. The move involved a massive change of lifestyle and huge drop in salary. I did the maths, and there’s no doubt in my mind that if we hadn’t made that change, we would have become millionaires around that time. We are not millionaires, and I don’t anticipate that I ever will be! The message which pointed that out wasn’t given to taunt me, but to encourage me. It affirmed the decisions we had made several years earlier.

Following Jesus is different for all of us, but my experience, like that of the rich young ruler, is that we have to give something up. Sometimes, our human nature makes us look back and think how different life would be if we had decided not to follow Jesus.

No-one who gives stuff up for Jesus, he says, will fail to get a hundred times more back in this life and the next. There will be attacks along the way, he says, but be in no doubt, your sacrifice has been noticed. It is seen by your heavenly father, and truly translates into treasure in heaven.

When God spoke to me, He did follow that message up with another without which this piece of testimony would be incomplete.

5 Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you.’

Hebrews 13:5

Be blessed and encouraged as you follow Jesus.

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Rich Young Ruler – Part 1 – Mark 10:17-31

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Rich Young Ruler

17 As Jesus started on his way, a man ran up to him and fell on his knees before him. “Good teacher,” he asked, “what must I do to inherit eternal life?” 18 “Why do you call me good?” Jesus answered. “No one is good—except God alone. 19 You know the commandments: ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honor your father and mother.”

20 “Teacher,” he declared, “all these I have kept since I was a boy.”

21 Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” 22 At this the man’s face fell. He went away sad, because he had great wealth.

23 Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” 24 The disciples were amazed at his words. But Jesus said again, “Children, how hard it is[e] to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”

26 The disciples were even more amazed, and said to each other, “Who then can be saved?” 27 Jesus looked at them and said, “With man this is impossible, but not with God; all things are possible with God.”

28 Then Peter spoke up, “We have left everything to follow you!” 29 “Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel 30 will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields—along with persecutions—and in the age to come eternal life. 31 But many who are first will be last, and the last first.”

2nd February 2025: Horsham
Part 1

I’m going to deal with this familiar passage in two parts. This post will focus on the interaction between Jesus and this young man  recorded in verses 17-22.  (You can read my notes on the second part of this reading here). Mark refers simply to ‘a man’ (verse 17). In parallel versions, Matthew and Luke agree that he was very rich.  Matthew tells us that the man was young (Matthew 19: 16-22), and Luke describes him as a ‘ruler’ (Luke 18:18-30). These titles come together to give us the familiar ‘rich young ruler’.

The Story: No rabbi would allow himself to be called ‘good’ (v17). That is an adjective reserved for God. Jesus questions rather than rejects the description when this descriptor is applied to him. His question (v18) is more in the form of a test. Is this young man using exaggerated flattery or is he recognising Christ as God? The test goes on. ‘You know the commandments.’ (v19)

‘Let us learn from this passage, the self-ignorance of man.’   (Ryle, p150)  In this young man we meet someone who sees himself as sinless before God. He knows what the Law says. He has, since his youth, met the requirements of the Law (v20). Jewish understanding was that doing so would earn him a place in heaven.

To his credit, he senses that something is lacking. His initial question shows that he thinks there is something more he needs to do to inherit eternal life, and he wants Jesus to explain what it is.

Jesus looks at him. He looks straight into his heart and he loves him (v21).

‘Jesus loved him for his honesty and sincerity. Here is a young man who has tried being good and found that it did not lead him anywhere.’ (Pawson, p187)

Yet Jesus sees that there is something missing. ‘“One thing you lack,” he said.’ (v21) What is the one thing he lacks? It looks as if the thing he lacks is poverty. After all, Jesus goes on to tell him to sell everything. 

‘What was the one thing this young man did not have? It was not anything to do with his money. Jesus said that the one thing he lacked was – Jesus.’ (Pawson, p187)

The problem with the money is that it is too important to this young man. It is too much part of his life. He wants to follow Jesus but he wants to hold on to his wealth. The thing that he has to do is deal with that.

“Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” (v21)

His wealth is like a barrier between him and Jesus. The barrier needs to go. For this young man that was a problem. A big problem. It was a bridge too far.

At this the man’s face fell. He went away sad, because he had great wealth. (v22)

End Piece: In my mind I see this young man turning away dejectedly, Jesus watching him go until he is lost in the crowd. Jesus didn’t reject the rich young ruler. He rejected Jesus. Having fallen at the feet of Christ, he was unwilling to abandon that part of his life which held him back from stepping out on the path offered to him by Jesus.

There’s a risk here. We can look, you and I, at this young man and think ‘I’m not like him. I’m not rich. I don’t have his problems.’ The point is that we are at risk of self-ignorance. Following Jesus means different things for different people, but it never means carry on doing everything exactly as you have been. We invariably have to sacrifice something to follow, and the attitude of sacrifice is ongoing. Our ongoing sinful nature means that there is always something creeping into that space between us and Christ, like a trip hazard ready to make us stumble in our walk with Him.

Whether it is an issue with our lifestyle, relationships, career, self righteousness, finances, ambitions or fears, dealing with it is not always easy.  Yet as we, like this young man, must fall at his feet and seek to follow him, we are reminded that all things are possible with God.

Trust in me, says Jesus. Be ready to get rid of the thing which is holding you back, says Jesus, then ‘Then come, follow me.’

‘Let us beware of this state of mind. [..] Let us pray for self knowledge. Let us ask for the Holy Spirit to convince us of sin, to show us our own hearts, to show us God’s holiness, and to show us our need of Christ.’ (Ryle, p150}

Richard Jackson, West Sussex: LifePictureUK