Category Archives: Gospel of Mark

Gospel of Mark

Transfiguration: Mark 9:2-12

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The Transfiguration of Jesus

2 After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. 3 His clothes became dazzling white, whiter than anyone in the world could bleach them. 4 And there appeared before them Elijah and Moses, who were talking with Jesus.

5 Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” 6 (He did not know what to say, they were so frightened.) 7 Then a cloud appeared and covered them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!” 8 Suddenly, when they looked around, they no longer saw anyone with them except Jesus.

9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. 10 They kept the matter to themselves, discussing what “rising from the dead” meant. 11 And they asked him, “Why do the teachers of the law say that Elijah must come first?” 12 Jesus replied, “To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected?

Mark 9:2-12

6th November, 2024: Horsham

Mark is giving an account of the progress of Jesus towards Jerusalem. Having been in the north, near Caesarea Philippi, he has led his disciples back to Galilee. After spending time in and around Capernaum, they continue south on the journey which will take them to Jerusalem.

The event which we call the transfiguration is, as far as we know, unique. It is certainly extraordinary. It is unlike any waking experience to which we can relate today. We can’t be surprised that a sceptic might assume this to be an account of a dream or hallucination, and so the presence of three named witnesses is important. They are the three disciples who are closest to Christ, James, John and Peter. It is a good moment to remind ourselves that the key source of the narrative of Mark’s Gospel is Peter himself. In that context, we can and should regard this scripture as a first hand witness account of the transfiguration.

The story appears in almost identical form in the gospels of Matthew and Luke.

The location of the transfiguration is widely debated. You can read the chronology of the journey to Jerusalem in two different ways. If Jesus was still near Caesarea Philippi it was probably Mount Hermon. If he had already moved south, it is likely that this was Mount Tabor, a few miles south west of the Sea of Galilee, not far from Nazareth.  We’ll never be sure and it’s not particularly important.

This extraordinary event shows Jesus, the former carpenter from a backwater town in Israel, is before our eyes transformed into the majestic Son of God, comfortable in the company of Moses, through whom the Law was given, and Elijah, chief amongst the prophets. Having taught his disciples about his impending suffering and death, their presence to witness this event on the mountain top gives them a foretaste of future glory.  It speaks to the glorious return of the Messiah at the second coming of Christ.

‘The first thing which demands our notice in these verses is the marvelous vision they contain of the glory which Christ and His people shall have at His second coming.’

Ryle: Expository Thoughts on the Gospel of Mark: .129

The fear of the disciples is evident and understandable. Peter’s desire to build shelters reflects both his inadequate understanding of what was before him (we can’t blame him for that!) and perhaps speaks to the desire that this moment of glory would continue. Yet that is not to be.

‘Discipleship demands denying self, taking up a cross and following Him, and you cannot do that by selfishly staying on the mount of glory. There are needs to be met in the valley below.’

Warren Wiersbe: Be Diligent (Mark) Serving Others p107

In the same way, whilst we might hopefully experience moments of spiritual excitement, we must not forget that the ‘ high’ is not a permanent state. We need to be ready to come down from our personal mountain and get on with the task in hand.

The drama ends with the affirming voice of God, commanding that His disciples listen to Him. As quickly as it started, the scene is over. ‘Tell no-one,’ says Jesus, ‘until after my resurrection from the dead.

These three men could have little understanding of what they had witnessed, yet for them it was life changing, leaving them no doubt that Jesus was indeed the Son of Man, the Son of God, the Messiah. Like them, there is much here that we cannot rationally explain. Yet if we, like generations of disciples before us, pause and reflect, we too will see Jesus the man, transfigured, in dazzling white. We will sense the wonder of Moses and Elijah talking to the one we follow. We will recognise the awesome majesty of Jesus, and we will hear  the voice of God saying to us and all mankind, “This is my Son, whom I love. Listen to him!” .

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Truly I tell you: Mark 9:1

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And he said to them, “Truly I tell you, some who are standing here will not taste death before they see that the kingdom of God has come with power.”

Mark 9:1

28th October 2024: Horsham

This passage is commonly misunderstood as implying that the end of time – the end of the world – would take place during the lifetime of some of the disciples. Jesus, some would like to say, got this bit wrong.

Not a bit of it! I want to suggest that this is a complete misreading of the words of Jesus.

I’m going to let NT Wright explain!

‘Jesus thinks, it seems, that the kingdom of God will come during the lifetime of some people present. It has been fashionable to take Mark 9:1 as a classic example of misplaced hope, with Jesus and the early Christians looking for the end of the space-time world and the establishment of a totally different existence. But that’s not what Jewish language like the good world that God made and loves.  Jesus seems to think that evil will be defeated and the kingdom will come, precisely through his own suffering and death.’

NT Wright: Mark for Everyone; p111

I read this passage as a prophecy in the words of Jesus. It is seen to come to pass in the lifetime of many who were present at the time it was given. With the death and resurrection of Christ, and following the death of one of the disciples (Judas Iscariot), we see the power of God break out in amazing and extraordinary ways, empowering the remaining disciples, exactly as prophesied by Jesus.

‘Till they see the kingdom of God coming with power – So it began to do at the day of Pentecost, when three thousand were converted to God at once.’

John Wesley: Ultimate Commentary on Mark, p2464

Richard Jackson, West Sussex: LifePictureUK

 

Gospel of Mark

When Jesus Comes into His Fathers Glory: Mark 8:38

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When Jesus comes into His Father’s Glory

38 If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels. 

Mark 8:38

22nd October 2024: Horsham

I don’t have any doubt as I read this that Jesus knew exactly where he was heading. He has already spoken about his death, but in these verses, it is clear that his sights go far beyond that. This is about ‘when he comes into his Father’s glory,’ clearly pointing towards his own return to heaven.

Jesus refers to an adulterous and sinful generation. He was referring to the culture of 1st Century Palestine. He could as easily be referring to our own. The message to his followers and disciples who lived in such a generation is simple. Be ashamed of me in this life, and I will have nothing to do with you in the next.

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

The Way of the Cross: Mark 8:34-37

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The Way of the Cross

34 Then he called the crowd to him along with his disciples and said: “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. 35 For whoever wants to save their life[b] will lose it, but whoever loses their life for me and for the gospel will save it. 36 What good is it for someone to gain the whole world, yet forfeit their soul? 37 Or what can anyone give in exchange for their soul? 

21st October 2024: Horsham, West Sussex

For those of us who think of ourselves as followers of Jesus, there’s some really important stuff here. It’s worth noting that Christ’s words appear in virtually identical form in Matthews Gospel (Matthew 16: 24-26).

You may remember that when discussing the greatest of commandments, Jesus affirms that the first is to love the Lord your God with all your heart, with all your soul, with all your strength and with all your mind (Mark 12:30).

Without meaning to get too technical, there’s a Greek word psychēn. This word is variously translated into English as ‘life’ or ‘soul’. It sort of means the whole self. Heart, soul, strength and mind. The eternal self.

This is the word which is used several times in this passage.

You will lose your psychēn, says Jesus unless you give it to Christ, for the sake of the gospel. But if you give it to Him, you will gain it for eternity. This is the heart of the Gospel. Offer your life, your soul, your heart and your mind to Christ and you will receive salvation – eternal life.

The second part of this scripture (v36) seems to be out of step with our culture . Like us, the disciples lived in a materialistic world. They, like us, were expected to surround themselves valuable stuff. That would give them high status in their community. In material terms, ‘gaining the whole world‘ or at least as much of it as we can get, is exactly what society expects us to do.

Jesus has taught already that people around you are always going to be impressed by personal wealth and possessions, but before God, such things are meaningless.

19 “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also. (Matthew 9:19-24)

Nowhere does Scripture suggest that following Jesus will lead to riches or an easy ride. Nowhere does Scripture suggest that following Jesus will be easy. On the contrary, he says standing up for Him is likely to be a tough path (John 15:18-19), and generations of saints testify that this is the case.  But that’s the path you are to follow.

Never forget that even today, around the world, followers of Jesus are suffering pain and hardship every day. In too many cases, they face  even torture and death as the price for following Jesus.

The disciples lived in a challenging culture, and in terms of your faith, so do you. Following Jesus has always meant being different. Deny yourself,  stand out from the cultural norm – be different. Don’t lose your life by constantly pursuing material wealth and high status. Rather pick up each day whatever cross he has given you to carry. Give yourself wholly to Him. Fix your eyes on Christ (Hebrews 12:1-2). Follow  confidently wherever Christ takes you. Listen to his words and put them into practice. Allow Christ to shape your identity and the way that you live your life. Heart, soul, mind and strength. Your whole being. Your psychēn.

This is what it means to follow Jesus. This is the Way of the Cross.

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Jesus Predicts His Death (First Time): Mark 8:31-33

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Jesus Predicts His Death

31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again. 32 He spoke plainly about this, and Peter took him aside and began to rebuke him. 33 But when Jesus turned and looked at his disciples, he rebuked Peter. “Get behind me, Satan!” he said. “You do not have in mind the concerns of God, but merely human concerns.”

18th October 2024: Horsham

The contemporary expectation of the Messiah was pretty straightforward. You can write it like a list of objectives.

  1. Rebuild and cleanse the Temple in Jerusalem
  2. Defeat the enemies of Israel – Get rid of the Roman occupiers
  3. Establish the Kingdom of God, with Israel at the heart of the Kingdom

In Mark’s narrative, this conversation happens immediately after Peter has made his extraordinary declaration that Jesus is the Christ – the Messiah. There’s a huge contrast between the two cameos.

Try to see this snippet of conversation from Peter’s perspective. He’s grown up and lived in a society which had this clear expectation of what the Messiah would deliver. It would have been constantly affirmed in synagogue teaching.

‘Messiah at this point is not about divinity. It is about the saving King of Israel.’ (NT Wright)

Peter has just declared that he believes Jesus is the Messiah, so his expectations are high. It would have seemed very strange to him and the other disciples that, rather planning for earthly victory, Jesus is teaching about the inevitability of his own violent death at the hands of the leaders of Israel.

In that context, you might be able to see why Peter takes Jesus to one side and sort of rebukes him.  Jesus has done extraordinary miracles. As Messiah, he can do anything. He only needs to say the word and can assume supreme power and authority to rule Israel and conquer the entire world. That’s what the Messiah would do. Right?

Jesus is teaching that his path leads to the cross. Peter is pointing out to Jesus that his violent death is not inevitable. There is another way. A better way, surely?

I wonder whether you remember a moment, some years earlier, at the start of his ministry when Jesus was taken to a very high mountain and invited to look down on all the kingdoms of the world and their splendour.

‘All this I will give you if you bow down and worship me!’ (Matthew 4:9)

Jesus knows the path which God has set before him. It is a deeply challenging path. Jesus must resist all human temptation to deviate from God’s plan. Perhaps Christ’s words are directed not at Peter, but at the one who is really behind this temptation. His message is  the same as it was when he was tempted with that promise in the wilderness directly by Satan himself. The verb used is the same.

‘Get away from me Satan!’

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Peters Confession of Christ: Mark 8:27-30

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Peters Confession of Christ

27 And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, “Who do people say that I am?” 28 And they told him, “John the Baptist; and others say, Elijah; and others, one of the prophets.” 29 And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” 30 And he strictly charged them to tell no one about him.

Mark: 8:27-30

17th October 2024: Horsham

The purpose of Mark’s Gospel is to present Jesus as the Son of God. Mark wants you, the reader, to see who Jesus is, and to respond.

There have been a number  of points already when Mark has shown us Jesus in conflict with the religious leaders of his day. There were argument because Jesus healed of a man with a withered hand in the synagogue on the sabbath. There were the Pharisees, grumbling at the front of the crowd when Jesus forgave the sins of a paralytic. Most recently in Mark’s gospel, Jesus confronted the Pharisees and Sadducees on the shores of Galilee when they demanded a sign of his Lordship. The Jewish leaders, Herod Antipas, the Romans and everyone else is taking a view on who Jesus is. Each time, as he relates these stories, it’s as if Mark is saying, what about you? Which side are you on? What do you think about this? In these verses, it’s happening again!

it would be normal for a rabbi to teach as they walked along, and at this point in the story,  our group of followers have walked a long way. Jesus has taken the disciples on a journey, leading them north, beyond the borders of Israel, to the Mediterranean cities of Tyre and Sidon, and then inland, to the villages around Caesarea Philippi. Jesus was probably teaching the disciples in preparation for his death.

Whilst there would have been some Jews living in the region, this was a largely pagan area under Greek / Roman influence with temples dedicated to Baal, and the Greek god Pan. Against this background of disbelief and spiritual darkness, Jesus asks the disciples, ‘Who do people say that I am?’ (v27).

Most people, they say, thought Jesus was something pretty special. Some said John the Baptist. That’s a bit strange, because John been alive at the same time as Jesus, but had been recently murdered by  Herod. The idea that he had somehow been resurrected would be deeply troubling to Herod and everyone else.  Some other people say he is Elijah. Elijah was the greatest of Old Testament prophets, and it was thought that his return would herald the coming of the Messiah. Again, the assumption that Christ was a resurrected prophet, and not just any prophet. Elijah was a huge character in the Old Testament and his return was said to precede the arrival of the Messiah. Others again thought he was one of the prophets of old. All of these suggest that Jesus is resurrected. None of them suggest he is viewed as a magician or a charlatan.

‘What about you?’ says Jesus, ‘Who do you say that I am.’ Peter’s response is massive. Thee disciples may have suspected it. They may even have talked in whispers about it. But this is the moment, the first moment, when anyone says it out loud.

‘You are the Christ.’ Peter declares that Jesus of Nazareth is the Messiah.

Jesus response is simple. This is dynamite. Let’s keep it between ourselves – for now.

End Piece

‘This passage’, says NT Wright, ‘is really the centre-point, the turning point, of Mark’s gospel.‘ From this point, Jesus and his disciples head south, back towards Capernaum and the Sea of Galilee where his public ministry has been focused. He will spend some time there, but their journey will continue on, beyond Galilee, towards Jerusalem, towards the cross.

As I said at the top of this piece, the purpose of Mark’s Gospel is to present Jesus as the Son of God. He wants you to see that, and to respond to it.

So, answer the questions. In your culture – in your world, who do people say that Jesus is? If you ask around, the answers might surprise you.

Mark doesn’t want you to stop there, and neither does Jesus. They want your response. Allow Jesus to look directly into your eyes as he asks the question.

What about you? ‘Who do you say that I am?‘ (v30)

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Blind Man at Bethsaida: Mark 8:22-26

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Jesus Heals a Blind Man at Bethsaida

22 They came to Bethsaida, and some people brought a blind man and begged Jesus to touch him. 23 He took the blind man by the hand and led him outside the village. When he had spit on the man’s eyes and put his hands on him, Jesus asked, “Do you see anything?” 24 He looked up and said, “I see people; they look like trees walking around.”

25 Once more Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. 26 Jesus sent him home, saying, “Don’t even go into the village.”

16th October 2024: Horsham

Medical experts would love to be able to deliver immediate relief to their patients. In reality, it rarely happens like that, and there are circumstances where, to avoid complications, significant changes need to be managed over a period of time.

In these verses I see  Jesus serving in the style of a caring doctor, completely focused on and responding to the needs of the individual  patient. The restoration of sight after a lengthy period of profound blindness is a big deal – it takes time to adapt – it will be a shock to the system. Before healing him, the man is taken by the hand and gently led to a quiet place, away from public gaze to help him cope with the healing process. At the touch of Jesus, his sight is partially restored. Perhaps there is a pause while the man explores partial vision, before Jesus touches him a second time and completely restores his sight.

The power and authority of Jesus is, in this case, applied with compassion and gentleness, in a gradual way which perfectly meets the needs of the individual. It makes sense that Jesus says to him, ‘Don’t even go into the village.’ For some time, probably for years, he has been unable to work or look after himself, reduced almost certainly to begging. He needs some time alone to adjust to this life changing healing.

End Piece

So, what are we learning here?

Here we see Jesus meeting someone at his point of need. There are other examples where Christ simply speaks healing over someone and it is done (Mark 2:3-12). Sometimes, Christ is in a completely different place from the patient, yet the miracle is immediate and complete (Luke 7:1-10). Sometimes, such as the healing of Jairus’ daughter, there is a physical touch (Mark 5:35-43). For the woman with a hemorrhage, it was enough to simply touch in faith the corner of Jesus cloak (Mark 5:25-34).

In this passage, we’re learning that whilst we all long to see immediacy of healing, the healing of Christ may come gradually or in  stages.

Every healing in Scripture is unique. Every one of Jesus’ healings is perfectly tailored to the needs of the individual.

‘It is well to remember, in reading passages of this kind, that the Lord is not tied to the use of any one means.’
JC Ryle: Expository Thoughts on the Gospel of Mark, p119

Whether offering healing, reconciliation or conversion, the Lord does it in his own way. Your experience will be different from mine. Every experience is unique, but all have this in common. Whether or not it looks or feels like it, it will always be the right experience for that  individual.

‘God moves in a mysterious way
His wonders to perform.’ 

William Cowper, 1774

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

James and John. Boanerges: Mark 3:17

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James and John. Boanerges.
Jesus Appoints the Twelve

13 Jesus went up on a mountainside and called to him those he wanted, and they came to him. 14 He appointed twelve[a] that they might be with him and that he might send them out to preach 15 and to have authority to drive out demons. 16 These are the twelve he appointed: Simon (to whom he gave the name Peter), 17 James son of Zebedee and his brother John (to them he gave the name Boanerges, which means “sons of thunder”), 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot 19 and Judas Iscariot, who betrayed him.

Mark 3:13-18

15th October 2024: Horsham

James and John were fishermen. When Jesus called them to follow him, they were working on a boat which was owned by their father Zebedee (Mark 1:19-20). Their mother was Salome, who was close to Jesus’ mother, Mary.

We don’t know how many people had answered the call to follow Jesus in those earliest days, but there came this moment when he decided to appoint a group of twelve to be his closest followers. We call them the Disciples. In that group were James and his brother John. In Mark’s Gospel they are referred to by a nickname, apparently used by Jesus. They are ‘the Boanerges’.

It’s a strange name. It doesn’t work well in Aramaic (the language which Jesus would have talked), or in Greek (the language in which the Gospels were written). It’s meaning is unclear, but it’s usually translated into English as ‘Sons of Thunder’. That’s quite a name.

Jesus rebuked James and John because they wanted to call down fire from heaven on a village which wouldn’t give Jesus food and lodging (Luke 9:54). These were strong characters, and were probably leading the conversation about ‘who is the greatest’ (Mark 9:34-35). These are the guys who upset the other disciples when they told Jesus that they wanted to sit at his right and left hand in Heaven (Mark 10: 35-45).   They sound like strong characters. Men who will make their feelings known. They sound like Sons of Thunder.

Yet these guys weren’t always making a noise. Along with Simon Peter, they seem to have been Jesus closest friends. They were physically closest to some of the greatest miracles, even when most of the disciples were excluded (eg Mark 5:37). They were there at the Transfiguration (Luke 9). They were with him as he prayed in Gethsemane just before his arrest (Mark 14:32-42).

After the death and resurrection of Jesus, James was probably the first of the twelve to face a martyrs death (Acts 12:2). John lived to reach old age, and probably died in Ephesus, although we can’t be sure how he died.

End Piece

I’ve done lots of reading about it but I still don’t know for certain what Boanerges actually means. I do sense that James and John were extraordinary men. From the time they set aside their nets on the shore of Galilee to follow Jesus,  they were determined and faithful. When others turned back, James and John remained steadfast to the end. Jesus saw their potential as leaders and His teaching took root in their hearts.  When the time came, after his death on the cross,  they stood firm. Drenched in the Holy Spirit at Pentecost, they were empowered and remained faithful to the end. In life and in death, James and John were foundational pillars in the establishment of the early Church.

James and John. The Boanerges.

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Yeast of the Pharisees and of Herod: Mark 8:14-21

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The Yeast of the Pharisees and of Herod

14 The disciples had forgotten to bring bread, except for one loaf they had with them in the boat. 15 “Be careful,” Jesus warned them. “Watch out for the yeast of the Pharisees and that of Herod.” 

16 They discussed this with one another and said, “It is because we have no bread.” 17 Aware of their discussion, Jesus asked them: “Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? 18 Do you have eyes but fail to see, and ears but fail to hear? And don’t you remember? 19 When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?” “Twelve,” they replied. 20 “And when I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up?” They answered, “Seven.”

21 He said to them, “Do you still not understand?”

Mark 8:14-21

9th October 2024: Paphos, Cyprus

‘To a Jew, leaven was a symbol of evil. Leaven was a piece of dough kept over from a previous baking and fermented. To a Jew, fermentation was identified with putrefaction, and therefore leaven stood for evil. ‘

(Wm Barclay, New Daily Study Bible: Gospel of Mark, Kindle Edition Loc 3859)

Take some flour, water and perhaps a little salt, and mix it into a dough. Cook it in a hot pan or in an oven. You will get something that looks like a flatbread. It is called ‘unleavened bread’.  It will be ok, especially if you mix it with other food, but on its own, you’ll probably find it rather dull.

Repeat the process, but this time put a little yeast (sometimes called ‘leaven’) in the mixture and leave it to rise for an hour before cooking, and some real magic happens. The yeast will move throughout the dough. This time, you will end up with something quite different, and more like ‘proper’ bread.

You may have noticed the quote from William Barclay at the start of this post. For various reasons, in literature, the Jews associated yeast with evil.  Jesus warns the disciples to beware of the ‘yeast’ of the Pharisees and of Herod. The followers of both these groups are out to get Jesus.

At this moment, our band of disciples are in the boat with Jesus crossing the Sea of Galilee. They had just witnessed a confrontation between Jesus and some of the Jewish leaders, Pharisees and Sadducees, so there is plenty for them to talk about.

Imagine you’re in the boat. It’s a nice enough day. Listen to the chatter of the disciples. ‘Be careful,’ he says to his disciples, ‘of the yeast  of the Pharisees and that of Herod.’

Maybe the disciples, at least some of them, didn’t catch what Jesus said. I can almost hear one of the disciples saying ‘What did he say?’ The reply, ‘I think he mentioned yeast.’ There follows a conversation about bread. ‘We should have brought extra bread for the journey!’ ‘We’ve got one small loaf.’ ‘Yes but why didn’t you bring some more bread?’

Then, back to the Scripture, Jesus…“Why are you talking about having no bread?” 

Jesus reminds them of the bread which was multiplied to feed 5000 near Bathsheba, and then later 4000 in the Decapolis. He reminds them of the baskets of bread which were collected at the end of these miracles. It’s as if he’s saying, ‘When did you lack for anything?’ ‘Do you still not understand?”

End Piece

The teaching of the Pharisees is based on a rigorous application of God’s Law, and hundreds of detailed regulations which were thought to make a right relationship with God. The teaching of Herod and those who supported him is about living selfishly. It was about suppressing people so that he and his peers can enjoy luxury whilst keeping tight control over the local population.

The teaching of Jesus is about servanthood and selfless love. Jesus warns the disciples that of they allow themselves to be drawn into listening to and accepting any part of the false teachings of he Pharisees or the Herodians, then in the same way that yeast changes the nature of the dough,  so the corrupt teaching of others will permeate their whole being and undermine them.

What has this to do with you and me?

‘Be careful’, Jesus might say to me, ‘of the yeast of social media and the culture all around you.’ In our own culture, we are bombarded by information, much of it manipulative or false. Misinformation, lies, conspiracy theories and half truths of ‘spiritual’ or ‘unspiritual’ friends who either have no concept of following Jesus or are opposed to it. The fact is that we can’t avoid that stuff, any ore than the Disciples could avoid the teaching of Pharisees and Herodians. Jesus was saying don’t engage with it. Listening to or being open to the wrong stuff is like putting yeast in the dough. Allow some of it in, and it will take hold and permeate your whole being, altering, corrupting and undermining our character.

The wise man listens to Christ’s words and puts them into practice. Be on your guard, says Jesus. Be careful.

Richard Jackson, West Sussex: LifePictureUK

 

Gospel of Mark

Pharisees demand a sign: Mark 8:11-13

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The Pharisees demand a sign

11 The Pharisees came and began to question Jesus. To test him, they asked him for a sign from heaven. 12 He sighed deeply and said, “Why does this generation ask for a sign? Truly I tell you, no sign will be given to it.” 13 Then he left them, got back into the boat and crossed to the other side.

Mark 8:11-13

8th October 2024: Paphos, Cyprus

These few verses come hot on the heels of the feeding of the 4000 at the beginning of Chapter 8. ,This was surely one of the greatest signs of the power, authority and compassion of Jesus.

After that miracle, Jesus has dismissed the crowd, and then crossed the Lake, coming ashore at Dalmanutha, a short distance south of his home town of Capernaum. Almost before he has got out of the boat, Jesus is confronted by some Pharisees. If we read the companion verses in Matthews Gospel (Matthew 16:1-4), we read that these Pharisees were in the company of Sadducees. The beliefs of these two groups of deeply religious people were very different from one another. There is a lesson here, that those who are opposed to Christ will often join forces with others, setting aside their differences to attack him and those who follow him.

There was a contemporary religious view that miracles were real, but came in two forms. Miracles were either achieved by the deceiving power of the devil, or by the power of God. There are lots of examples, even in Scripture, of ‘magicians’ performing miracles (a good example would be Exodus 8, where Pharaoh’s magicians replicate some of Moses miracles (Exodus 8:5-8). These were regarded as being performed in the power of Satan. An example of a miraculous sign from God (there are lots of these too), would be 2 Kings 20:9-11 , which records the sun briefly moving backwards to affirm a promise of God. These are huge, powerful signs which were beyond the scope of the most highly skilled magician. These were truly signs from heaven.

The Jewish leaders are looking for a powerful and undisputable sign of such magnitude that the weather is impacted, or perhaps fire falls from heaven before them.

In Matthew 12:24, the Jews accused Jesus of drawing his power from the devil. ‘It is only by Beelzebul, the prince of demons, that this fellow drives out demons.’ They are, in effect, acknowledging that Christ has performed miracles, but they are suggesting that none of them demonstrate the power of God. Jesus is being attacked here. The claim is that these miracles demonstrate that Jesus is drawing on the power of Satan. They will not believe otherwise unless they personally witness what they regard as a ‘proper’ miracle. If you can do that kind of miracle – we’ll believe.

These are deeply religious people. They believe that they are right. They have heard, perhaps even witnessed – the miracles of Jesus, but they demand more. Give us more, bigger and better, and then perhaps we’ll believe. Their attack is venomous. They mean business. They are deeply self righteous people.

At their demand, Jesus sighs. The word is unusual in Scripture and means a deep, emotional, heartfelt sigh. A sigh, perhaps, of exasperation. ‘What is it,’ says Jesus, ‘with this generation, that they think they need a sign.‘ These people know Scripture. They know about Jesus and the many signs which have already been given. They even know how to read the signs of the weather {Matthew 16:1-4). They know that the people are excited by talk of miracles of healing, deliverance, and the feeding huge crowds of people. The Pharisees and Sadducees may not have seen everything they want to see, but they have seen much more than they need to see.

The signs are all around them. Will Jesus give them another sign? A greater, bigger, better sign? His answer is simple. No.

With his disciples, Jesus gets back in the boat and moves on.

Richard Jackson, West Sussex: LifePictureUK