Brooks Potteiger, (Mark 7)

Descripción

SUMMARY In today’s sermon on Mark 7, the speaker introduces a thematic exploration of Jesus Christ’s power over sin and its effects on humanity, structured around three key areas: the heart, spiritual warfare, and physical ailments. The Pharisees confront Jesus for not following their traditions, leading to His critique of their legalism and hypocrisy in neglecting God’s commandments. Jesus clarifies that true defilement comes from within the heart, not external factors, and declares all foods clean, signaling a shift in the old ceremonial laws. He then showcases His compassion and authority by healing a Gentile woman’s daughter and restoring a deaf man’s speech, illustrating His triumph over spiritual and physical afflictions. The sermon emphasizes the transformative power of Christ, urging believers to embrace His ability to heal and liberate, while acknowledging the ongoing reality of sin and suffering in the world. Ultimately, Christians are encouraged to walk in faith, confident in the victory Jesus has achieved over sin and death. TRANSCRIPTION Choose show more to view the transcription. Transcriptions are AI generated and MAY be incorrect. Rely on the spoken word heard in the audio file. show more Well, before I read our sermon text today, namely Mark 7, all of it, quick explanation on the series again, because it is admittedly a little unconventional as we’re taking significantly larger hunks of text than would be our custom. And there is a method to our madness here, I can assure you. It’s really twofold. We wanted to go through a gospel, and it turns out that after Amos, there was 16 weeks left officially, and there are 16 chapters in the book of Marks. And so we decided just to run with it and to take a different approach rather than doing a slower, deep dive. You can think of this series as more of a power walk approach to get over four months a strong, broad sweep of the life and the ministry of our Lord. And then after Mark, we’ll slow down again some. But for now, make sure your belt is fastened and your arms and legs stay inside the vehicle at all times today. We behold the glory of Jesus Christ and his power and his compassion in Mark 7, which I will read now. Mark 7. And do give careful attention to the reading of God’s holy and inspired word. Mark 7. And there are many other traditions that they observe, such as the washing of cups and pots and copper vessels and dining couches. And the Pharisees and the scribes asked Jesus, In vain do they worship me, teaching as doctrine the commandments of men. You leave the commandment of God, but hold fast to the tradition of men. And he said to them, Oh, you have a fine way of rejecting the commandments of God in order to establish your tradition. For Moses said, Honor your father and your mother. And whoever reviles father or mother must surely die. But you say, if a man tells his father or mother, Well, whatever you would have gained from me is actually Corban. That is, it’s been given to God. Then you no longer permit him to do anything for his father or his mother, thus making void the word of God by your tradition that you have handed down. And many such things you do. And when he had entered the house and left the people, his disciples asked him about this parable. He said to them, And from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile the person. From there he arose and went away to the region of Tyre and Sidon, and he entered a house and did not want anyone to know, yet he could not be hidden. But immediately a woman whose little daughter had an unclean spirit heard of him, and she came and she fell down at his feet. Now the woman was a Gentile, a Syrophoenician by birth, and she begged him to cast the demon out of her daughter. And she answered him, yes, Lord. Yet even the dogs under the table eat the children’s crumbs. And he said to her, for this statement, you may go your way. The demon has left your daughter. And she went home and she found her child lying in bed and the demon was gone. Then he returned from the region of Tyre and went through Sidon to the Sea of Galilee. And they brought to him a man who was deaf and had a speech impediment. And they begged him to lay his hand on him and taking him aside from the crowd privately. He put his fingers into the man’s ears. And after spitting, he touched his tongue. And looking up to heaven, he sighed and he said to him, And he spoke plainly. And Jesus charged them to tell no one. But the more he charged them, the more zealously they proclaimed it. And they were astonished beyond measure, saying, He has done all things well. He even makes the deaf to hear and the mute to speak. The word of the Lord. Thanks be to God. Our Lord and our God, we thank you for Christ and Holy Spirit. Amen. It exposed us spiritually, now vulnerable to the attacks of Satan and his minions. As the Apostle Paul says, our primary battlefront is not against flesh and blood, but against principalities, dark forces. It also had a very physical impact. Our bodies would be afflicted. They would now ultimately die. And in Mark 7, we see Jesus Christ engaging with each one of these sin-wrought realities. The bentness of our hearts, our spiritual battles, and our feeble bodies. But even more, we’ll see that Jesus did not come to worth just to confirm our grim diagnosis. Rather, he came in power. To deliver us from all the maladies of sin that sin had cast upon his people. Or, as Isaac Watts pronounced, he came to make his blessings flow as far as the curse was found. And with that, let’s turn to our text, and we’ll take it with these three main categories in sight that kind of follow the flow of the text. Heart, spiritual war, and body. We’ll see his power. First, we’ll see his power to expose our hypocritical, sin-bent hearts. Beginning in verses 1 through 13, and it starts with the Pharisees teaming up again to confront our Lord. It says they came down from Jerusalem to do so. Now, it should be noticed the distance from Jerusalem to Galilee was 90 miles. It’s this. That Jesus’ disciples didn’t wash their hands before they ate. To which I say, if they only knew the eating habits of my four-year-old, they would be totally undone. But of course, there’s much more going on here. This was not about simple hygiene. So what’s that mean? That’s actually a really important question. This is key to understanding the dynamic between Jesus and the confrontation, the hostility with the Pharisees, and their dynamic of lording that over the common people. Understand that the Pharisees were the religious leaders who enforced the laws, namely God’s laws. However, over time, they had come up with hundreds and hundreds of laws that were not actually in the Bible, but which had been added as safeguards against breaking the law of God from the Bible. The problem is, they had then, seeing that this gave them great power, elevated these rituals to the level of Scripture. And side note, a general rule in this world is the more corrupt society becomes, the more laws and regulations increase. Something we might know a little bit about in our day. As Chesterton said, Interestingly, when Jesus came, he did the exact opposite. He took the ten, he boiled it down into two. Love God, love each other. That’s the entirety of the law. If you can do that. But the Pharisees went in the opposite direction. They piled laws on top of laws. And to be clear, to give clarity to what’s happening, this is what legalism is. Legalism is not being too strict about obeying the Bible. You can’t be too strict about obeying the Bible. You ought to obey the Bible. No, it’s making rules that are not in the Bible as authoritative as the Bible. And then judging others when they don’t follow your rules, the fence that you had put in front of the scriptures. For instance, the Bible says, don’t get drunk. So the legalist says, well, if you don’t ever drink, you can never be in danger of getting drunk. Ergo, drinking is sinful. Which is a problem because the Bible says in Psalm 104 that God made wine to gladden the heart of man. Now, of course, you can also get drunk with wine. And you must not do that either. So we have the twin ditches in this fallen world of legalism on the one hand, which says God forbids what in fact he has not, and then license on the other, using that freedom as a cover to actually sin. And the mature Christian sees both ditches and drives down the path of Christian freedom grounded in glad obedience to the word. But back to the Pharisees. Intessential legalists traveling 90 miles to tattletale about something that was not, in fact, a sin, while themselves eaten up all over with egregious, overt lawbreaking and wickedness. Our Lord points to their cleverly running roughshod over the fifth commandment. Honor and care for your parents. They would do this through a practice that was called Corbin. So what’s that mean? Essentially, that meant rather than using the inheritance or the resources that you would use to care for your elderly parents, you’d promise that once you died, you’d offer that to the temple. I’m going to give it to God. I’m so holy that I actually can’t care for you. The financial pinch of having to sacrifice to care for your parents. All while feeling quite spiritually shiny the whole time. Oh, how bent is the human heart. How masterful of a defense attorney. Able to justify our most unjustifiable moments while straining gnats and swallowing camels, as our Lord will say elsewhere. And so our Lord goes hard at them. On their hypocrisy. On their sin-bent, eaten-up hearts. Explaining that Isaiah, their beloved prophet, was actually talking about them when he said this. This people honors me with their lips, but their hearts are far from me. In vain do they worship me, because they teach as doctrine the commandments of men. Jesus is the truth. And this harsh, exposing light is the grace of God to reveal our great need for a heart transplant that would replace the heart of stone with a heart of flesh that would actually hunger and thirst for true righteousness now. It’s all of us. We see this in verses 14 through 23. Jesus makes the point clear as he now turns to the crowds and his disciples. He says in verses 14 through 16, hear me all of you and understand there is nothing outside of a person that by going in can defile him, but it’s the things that come out of a person that actually defiles him. And in the context, we know Jesus is still speaking in the vein of law keeping. So this is not just a treatise on the human condition generally, but he’s still actively undermining, instigating the authority of the Pharisees who had the power to say who was clean or who was unclean. And Jesus is now sunsetting that entire notion. He’s taking that authority away from them. He cannot blame or point to anything external as the cause of true uncleanness. Rather, it’s what leaks out naturally out of all of us that came from our hearts within us that exposes the real problem with the human condition. Well, the disciples are a little slow on the upstart as we would have been as well. And so after the crowds leave, when it wouldn’t be so embarrassing, they go to the Lord and ask him, what did you actually mean by all of that? We weren’t actually tracking. And our Lord essentially says, really? That wasn’t obvious? Let me spell it out. Consider these two realities about humanity. Contrast these two things. You eat food, the miracle of digestion happens, it converts the good stuff into energy, expels the rest, on you go. Now, so that’s one reality. You’re this reality. You have evil thoughts, naturally. You commit sexual immorality, either by acting out on it or by lusting. Humans murder, humans steal, humans commit adultery, humans envy. So what is the fundamental problem with humanity, ultimately? Something external that goes in or something internal that causes all of that to come out? And when put like that, it becomes crystal clear that the problem is not what’s in your grocery cart, unclean food. The problem is what’s in your sinful heart that leaks out in all of these ways. And to really understand the significance of what Jesus was getting at within this Jewish culture, Mark makes a passing commentary note that might seem insignificant on the surface, but in fact, at an earth-shaking transformation that our Lord was bringing about through these words. Mark says in verse 19, so casually, thus he declared all foods clean. Or to say it another way, he was now sunsetting all of Israel’s ceremonial law. So what does that mean and why does that matter? So bear with me for a second. The Old Testament law had several layers or buckets which fell into three primary, though not airtight, but three primary categories. You had the moral law and the civil law and the ceremonial law. The moral laws are universal and eternal. They’re always in effect. They cannot be rolled back because they are grounded in the nature of God himself. You cannot murder and you cannot lie. That was moral, immutable law because God in his very person is justice, is for life, is truth. And so that’s always in effect. Then there are the civil laws, which were the law of the land for the nation of Israel and which we today can still draw principles from. And how that affected one’s ability to go to worship or to sacrifice. If you got unclean, there was a process to go through to enter back into the life and the liturgical life of Israel. But they weren’t grounded in creational or moral realities necessarily. Rather, they were instituted by God to make obvious to Israel that they were a holy people. It was teaching them with grammar school simplicity that they were set apart from the rest of the world. And with the coming of Jesus, these laws were now sunsetting because he was the fulfillment of them. The cross was the fulfillment of every cleanliness law and every ceremonial law in the Torah. And so Mark helps us read between the lines here. There is no food or drink or lack of hand washing that in themselves defiles a person or can cleanse a person. And even the apostles won’t fully grasp this until Acts 10. This is when Peter has his aha moment. So you can read that on your own time this week. Now verses 24 through 30. Mark mentions how our Lord, in his humanity, was hoping to go there to fly under the radar and to likely see some respites. However, in his sovereign wisdom, our Lord also knows that there is necessary and essential ministry to accomplish there as well. And so it is. And having just looked at the discussion between what makes a person clean and unclean, we see our Lord pressing into this unclean category in a way that expands and transforms our understanding. Of what God intends to accomplish through the gospel. For you do not get more un-Jewish, more unclean, more person to be avoided in that time than a demon-possessed Gentile. So how will our Lord respond to this woman? This woman who somehow has gotten word that this man has the power to do something that I am completely powerless to do. How will he respond? Before we consider that, something else we must zoom out on and acknowledge as straightforward from the text is that the spiritual realm is real. Spiritual warfare is real. Satan and demons are real. And they really do hate God, and they really do hate the image of God and the glory of God, and destroy and disfigure humanity. We see this in Job. We see this in 2 Corinthians 12, where Paul says that he had a persistent affliction, a thorn that came through a messenger from Satan that was sent to harass him. So there is a very real spiritual battle raging in the world around us, even right this second. It will look like, and this is important for reading the story, it will look like trying to obscure and surgically obfuscate. That’s not how you say that word, but you get the point. Trying to confuse, trying to blur the lines between man and woman. And the creational glory of God in declaring them such, it will look like that. Because Satan hates the image of God and the glory of God in that. It looks like calling baby dismemberment health care rights. It looks like vulgar hostility to the proclamation of the pure gospel. So make no mistake. Our primary battle is not against flesh and blood. And this account only further confirms this. Back to the text. Well, initially, he seems to respond somewhat harshly. He says, it’s not right to give the children’s bread to dogs. That is, while the gospel would go out to the Gentiles, we see it all over the book of Acts, Jesus came first to confront Israel and to offer her bread. That is, salvation, manna from heaven through the Messiah. He came first to the Jews, not first to the Gentiles. And some people have stumbled over our Lord’s words here. Isn’t Christ being decidedly un-Christlike by saying this? Why would he do it? Well, I believe our Lord is pressure testing the faith of this woman. He’s pressure testing her faith. Can she be easily dissuaded or does she truly trust? That he is who he says he is and has the power to do what she knows he can. There is one grammatical note that softens it some. The word for dog here is actually in the diminutive. It’s more like puppy rather than mangy scavenger. So that helps a little bit, but it’s still dog. Still not great. At the same time, the point is made clear. I came first to feed Israel. That’s my first priority. We see this Gentile woman’s faith is made of sturdy stuff. And her simple faith towers over that of the professional theologians. And Jesus’ words only cause her to tighten her grasp on him. I love how she responds. She says, yes, Lord, but don’t even puppies sometimes get crumbs when the children drop them. This is an amazing faith. This is a precious faith. This is a beautiful picture of gritty faith that knows Jesus, and Jesus alone has the power to save. Or as he would say in the Gospel of John, when he said to the disciples, do you want to go? Where else would we go? There is nowhere else to go. You alone have the words of eternal life. And we see that in this Gentile woman, and she will not let go of Jesus. Jesus commends her with great compassion, great demonstration of divine power. From a distance of physical miles, he commands the demon to leave. He tells the demon to leave. Now, Mark doesn’t actually recount our Lord verbalizing this. But we know somehow, whether internally or vocally, the command was given because when she got back, the demon was gone. The demon had fled. Jesus Christ is the champion in our spiritual war. And He and He alone can send the demons hightailing it away from His people. And it’s not even hard for Him. Now we turn to the last scene in chapter 7, where our Lord displays His power over the effects of sin on our physical, actual body. Verses 31 through 37, He has now traveled southeast, back nearer to the Sea of Galilee, a region called the Decapolis, the Ten Cities. And word continues to spread about His incredible power to bring relief to our suffering. So that some folks bring to Him a man who is deeply afflicted. This is a deeply afflicted man. Specifically, He’s deaf and He has a speech impediment. Caught up together. And this is an affliction that cuts straight to the core of our image bearing. Our God is a God who speaks, who creates with words, who resounds with singing. And when that is inhibited, when our words are bound up within us, it is terrible suffering. If you’ve ever suffered with a stutter, you’ll have a taste of the strange visceral pain this can cause. But Jesus first does something unexpected. And I think it’s very powerful. The text says that he took the man aside, away from the watching eyes of the crowd. He was not going to make this man a spectacle. He takes him away from the crowds. He deals with him very carefully. Very personally. And with a level of tenderness that frankly makes us moderns a bit uncomfortable. He puts his fingers in the ears of the man. And then he puts some saliva on his finger. And he touches the man’s tongue. That is, he meets this man away from the crowds directly, personally, viscerally, in the place of his greatest pain. And frankly, in the place of his greatest helplessness. And then Jesus does three things. He looked to heaven, the source of his power. He sighed, which is an expression of deep love and sympathy for this man. And then he spoke. He said, be opened. And immediately, at the word of Jesus Christ, this man’s ears were opened. And his tongue was released and loosened and freed and came back to the crowd, healed and made whole. And they were, as Mark says, I love it how it’s translated here, astonished beyond measure at the marvelous things that Jesus had the power to do. And so this is the main thing I want for us today, beloved. Astonished beyond measure, believing beyond measure like the Gentile woman in the power of the Lord Jesus Christ. The astonishing manifold power. Power to straighten everything sin bent. Power to make blessings flow as far as the curse is found. From our sinful hearts that no law keeping could ever cleanse, but which he cleansed through his blood and set us free. So that you are no longer a slave to your sin. You are no longer to be tormented by your shame. But you can pursue the joy and the freedom of pursuing righteousness and holiness. And may we stand astonished at his power over Satan and his demons. Where he can send them running with the word. So that you, Christian, need not fear any spiritual oppression in this land. But can walk with a jovial swagger in power. And in victory in the name of Jesus Christ. Because yes, the forces of evil can be a nuisance. They can shriek and they can wail. But they possess no power over those who have been washed in the blood of the Lamb. And may you stand astonished at Jesus’ power to mend and to repair even our broken bodies. So that we would pray boldly for healing when faced with any affliction in this congregation. He moved with compassion for the suffering of His people as we saw today. He took that suffering man in His arms and in His embrace. And with divine love and power, He repaired him, sighing deeply with His eyes to heaven in His spirit. However, we must acknowledge, even here, that even if Jesus does heal us now, which He has the power to do, we will still ultimately die. In physical healing today. But this is the best part of the story. Because even death has no power over you anymore to tyrannize you with fear. Because Jesus, in His power, He has defanged even death itself. And all the terror it has struck in the heart of man since Adam brought this curse upon our head. And so Christian, behold the manifold power of Christ. Behold what Christ has wrought for you. And walk in the joy and the confidence and the freedom that is all yours through your union with the risen Christ. In the name of the Father, the Son, and the Holy Spirit. Chapter, the power of Jesus. And we say yes and amen and we do believe, but we’ll walk out tomorrow morning and we will be tempted towards unbelief. And so I pray, Holy Spirit, you would strengthen us in faith, in Christ, in practical ways where we need it most this week. That he might be glorified and his power manifested through his church. And now we would pray the way our Lord taught us to pray. Amen. Amen. Let us now arise and respond with a most fitting hymn from Psalm 121. Let us pray. God bless Amen. and the Lord Jesus. God. God. God. I show less

Tyler Hatcher (Mark 9)

SUMMARY In this sermon based on Mark chapter 9, the speaker emphasizes Jesus’ identity as the great King, Prophet, and Priest, particularly highlighted through the Transfiguration and His miracles, including the healing of a boy possessed by a demon. Jesus instructs His disciples about the necessity of humility and servitude, teaching that true greatness comes from being the last and serving all. He discusses the importance of cutting off sinful behaviors, advocating for a vigilant stance against sin while also reminding them of God’s covenant faithfulness. The sermon culminates in a call to recognize Jesus as the ultimate solution to their internal struggles with envy and disputes over greatness, urging the congregation to maintain a focus on Christ to cultivate peace with one another and live as “salty Christians” filled with His grace. TRANSCRIPTION Choose show more to view the transcription. Transcriptions are AI generated and MAY be incorrect. Rely on the spoken word heard in the audio file. show more Our text this morning is from Mark chapter 9. Before I introduce this, this is another long one. So children especially, give your attention to the reading. Stay with me. These are the words of God. And let us make three tabernacles, one for you, one for Moses, and one for Elijah, because he did not know what to say, for they were greatly afraid. And a cloud came and overshadowed them, and a voice came out of the cloud saying, This is my beloved Son. Hear Him. And so they kept this word to themselves, questioning what the rising of the dead meant. And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them. Immediately when they saw Him, all the people were greatly amazed, and running to Him, greeted Him. And He asked the scribes, What are you discussing with them? Then one of the crowd answered and said, So I spoke to your disciples that they should cast it out, but they could not. And He answered and said to them, So He asked His father, How long has this been happening to him? And He said, Immediately the father of the child cried out and said with tears, When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, Then the spirit cried out, And when he had come into the house, his disciples asked him privately, Why could we not cast it out? So he said to them, This kind can come out by nothing but fasting and prayer. Then they departed from there and passed through Galilee, and he did not want anyone to know it. For he taught his disciples and said to them, The Son of Man is being betrayed into the hands of men, and they will kill him. And after he is killed, he will rise the third day. But they did not understand this saying and were afraid to ask him. Then he came to Capernaum, and when he was in the house, he asked them, What was it you disputed among yourselves on the road? But they kept silent, for on the road they had disputed among themselves who would be the greatest. And he sat down, called the twelve, and said to them, If anyone desires to be first, he shall be last of all and servant of all. Then he took a little child and set him in the midst of them. Then he said to them, Whoever receives one of these little children in my name receives me. And whoever receives me receives not me, but him who sent me. And now John answered him, saying, Teacher, we saw someone who does not follow us casting out demons in your name, and we forbade him because he does not follow us. But Jesus said, Do not forbid him, for no one who works a miracle in my name can soon afterwards speak evil of me, for he who is not against us is on our side. If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than having two hands to go to hell, into the fire that shall never be quenched, where their worm does not die and the fire is not quenched. And if your foot causes you to sin, cut it off. It is better for you to enter into life lame, rather than having two feet to be cast into hell, into the fire that shall never be quenched, where their worm does not die and the fire is not quenched. And if your eye causes you to sin, pluck it out. It is better for you to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hellfire, where their worm does not die and the fire is not quenched. For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves and have peace with one another. These are the words of the Lord. Our Father and our God, we thank you for revealing yourself to us by giving us your word and by sending your Son, our Lord Jesus. We ask as we continue to worship you this morning that you would give us wisdom by your Holy Spirit to understand what you would have us see in this chapter. Guard and guide my tongue and open the ears and hearts of those gathered here. We ask this in Jesus’ name. Amen. Please be seated. I bring you greetings from the other coast, from Seattle area, and thank you for orchestrating the weather so I feel right at home. This was very thoughtful of you. It is a pleasure to be with you all, and I do bring you greetings from the saints at Trinity Church in the Seattle area. It is a wonder to see what God is doing here. It is exciting. We pray for you. We are blessed to see you all gathering faithfully to worship in this place, and so thank you. Carry on. It is a wonderful thing. As we dive into this next chapter of Mark, I want to remind us a little bit of what we saw previously. In chapter 8, in the previous chapter, Jesus had asked the disciples who they thought he was. This is towards the end of the chapter, and Peter identified Jesus as the Christ. Jesus asked, who do you say that I am? And Peter says, you are the Christ. This is the Messiah, the anointed one, who would be like a new David, a new anointed king. And he was to be the Lord and king over all the nations. This calls to mind Psalm 2, where we see the Lord setting up his anointed one on the throne. And he says to this anointed one, ask of me, and I will give you the nations for your inheritance. And we see this fulfilled then in Jesus’ resurrection and his ascension. But at this point, this all hasn’t happened yet, but Peter identifies Jesus as the anointed one, as the Messiah. He identifies him as the one who’s going to become this king. He testifies to this. And so then Jesus goes into, at the end of chapter 8, describing what it looks like to follow this king. He says that it looks like denying oneself, picking up the cross, losing one’s life for the sake of Christ and the good news in order to save your life. In Romans chapter 12, we are to be living sacrifices before God. To pick up one’s cross is a death sentence, and Jesus calls us to do this denying ourselves daily. We are to be living sacrifices, living before God, and wherever we find ourselves, that is the altar that God has called us to, to deny ourselves and to die. This sort of commitment to Christ. And that is the idol of the self. He does this both by, in two primary ways. In the first half of the chapter, we will see that Jesus hints at, it’s not all fully revealed, but he hints at the fact that he is the great king, that he is the great prophet, that he is the great priest. In other words, Jesus is the greatest. And then this is followed by this dispute that the disciples have, talking among themselves, who is the greatest? There’s this great irony here in this chapter. And then this is contrasted. So this claim that Jesus makes, that he is the greatest, is contrasted with this dispute that the disciples have about who is the greatest. And then Jesus corrects this and exposes this idol of the self. This is obviously a long chapter, and there are lots of things in here that we don’t have time to get into. Lots of questions that I think this chapter raises, and there are lots of details here that we won’t touch on. Keep this theme in mind as we go through. Jesus is establishing in types and shadows, it’s not all fully revealed yet in this chapter, but he’s establishing that he is the greatest, that he is this great king, and then you have this contrast with the disciples disputing among themselves with this envious, covetous sort of argument about who is the greatest. This is the main theme I want us to focus on this morning. Following the disciples’ testimony that Jesus was the anointed, and again, keeping Psalm 2 in mind, the psalm where the anointed one is high and lifted up and is declared to be the one who will receive the nations as his inheritance. So following that testimony from the disciples, keeping Psalm 2 in mind, Jesus declares in verse 1 that some from among the people and the disciples that were gathered with him would not die until they saw the kingdom of God come with power. There were some that were present there with Jesus among the disciples and the other people that were gathered around that would see the kingdom present with power. And then Jesus takes Peter, James, and John, three of his disciples, with him up to this high mountain. They witness Jesus being transfigured before them in such a way that his garments are startlingly white. This is signifying that there is a greater glory bestowed upon Jesus in this moment. In Daniel’s vision, the Ancient of Days is described as having garments that are startlingly white. In this story here, we see Jesus himself bearing these garments, and we’ll see that he’s actually the Son of Man that comes to the Ancient of Days. But there’s some hints here that we should have Daniel’s prophecy in mind. Okay, so there’s so many things going on in this vision. Not vision in an unreal sense, but this thing that the disciples see. Jesus up on a mountain. Okay, so what do we have going on here? This is all hinting at Jesus as the great king. Hinting to Jesus as this great king. Jesus is the greatest king. He’s the king of kings and the Lord of lords. This is a preview of his ascension. The Mount of Transfiguration is a preview then of the ascension that Jesus would take after his resurrection. But at this time, Jesus instructs the three disciples not to discuss it. Don’t discuss this until the Son of Man had been risen from the dead. The disciples obey this. But they are confused by what the rising from the dead could mean. It says they obeyed him and they kept this to themselves, Peter, James, and John. But they’re confused by what Jesus means that the Son of Man would rise from the dead. So this first part of the chapter here, we see Jesus hinting at his ascension, hinting at the fact that he is the great king. Jesus, of course, is also the great prophet. He is the great prophet fulfilling Moses’ prophecy in Deuteronomy 18. Moses gives this prophecy in Deuteronomy 18 that there would be this prophet that would come after him, and he is this particular prophet that the people must hear, and if they don’t hear this prophet, they will be cut off. Jesus is clearly here identified with Moses and Elijah, these two great prophets in Israel’s history. As a side note, we also see, many commentators will allude to this, Moses representing the law, and Elijah representing the prophets, and Jesus representing the gospel, all together in unity and communion with one another. But there, Jesus is identified with Moses and Elijah, so his disciples see this, and then as they’re coming down the mountain, Jesus says to them, this is verse 12, he answers, why do the scribes say that Elijah must come first? And then Jesus answers, Elijah is coming first and restores all things, and he’ll say that Elijah already has come, and other passages tell us that this is fulfilled in John the Baptist. But in the middle of this part, Jesus says, he asks them, how is it written concerning the Son of Man that he must suffer many things and be treated with contempt? And so he puts in the disciples’ mind that he’s with Moses and Elijah, and he comes down from the mountain, and the Son of Man is to suffer many things, be treated with contempt, which was sort of characteristic of the prophets of the Old Testament. Jesus says in other places that no prophet is received in his own country. He’s treated with contempt in his own country. Okay, but not only this, Jesus, so he’s associated with Elijah and Moses. He then says that he’s going to suffer like the prophets suffered, but then Jesus descends the mountain, and what does he find? He descends the mountain, and he finds a tumult. There’s all kinds of commotion going on, and this, I think, is similar to, the golden calf incident with Moses. Remember, Moses is up on Mount Sinai after having brought the people out of Egypt. God is delivering to him the law, and Moses comes down the mountain. What does he find? He finds the people in all sorts of licentiousness, worshiping this golden calf that Aaron had made for them, all kinds of idolatry and immorality, this huge commotion. In fact, it’s such a big commotion that when they’re coming down the mountain, Joshua says to Moses, there’s the sound of war in the camp. It’s that crazy what’s going on down in the camp of Israel. Similarly, Jesus descends the mountain. He finds this big commotion. When Moses comes down the mountain in the golden calf incident, he notes that the people were unrestrained in their licentiousness. They were unrestrained. Look at what Jesus sees here. Jesus comes down the mountain, and he sees the scribes and the disciples disputing amongst themselves, and he asks what is going on. Jesus comes down the mountain, and he’s confronted with this demon, this spirit, who takes this boy and makes him like one who is unrestrained. This spirit casts this boy into the fire and into the water in order to try to destroy him. I think we’re to see here a similarity back to what Moses says about the people as he comes down the mountain. They’re unrestrained. They are possessed with this idolatry in a sense, and they are unrestrained in their worship of this golden calf. While on Mount Sinai, Moses interceded with Yahweh to not wipe out Israel because of their idolatry. Because of this idolatry, this worship of this golden calf, I’m done with Israel. I’m ready to wipe them out. I’ll make a new line just out of you, Moses. And Moses intercedes on behalf of the people and asks God to be merciful to them for his own namesake. So Moses intercedes like a good prophet, intercedes with Yahweh on behalf of the people. And Jesus we see also coming down the mountain, and he calls the people a faithless generation. He finds out what the dispute is about. He says this is a faithless generation. But he asks this question, how long shall I be with you? How long shall I bear with you? Jesus, this prophet, this great prophet, continues to bear with this generation at least for the time being. There is judgment that is going to come upon them. There is the wrath of God that will be poured out upon them. But for now, Jesus bears with them, almost as though he’s interceding on their behalf, Moses did. And of course, we know that Jesus is the one who intercedes now before the Father on behalf of his people. So we see all these parallels with Jesus being identified with Moses. He sees Moses. He’s going to suffer like Moses suffered. He comes down the mountain. He sees a tumult like Moses saw a tumult. He calls the generation a faithless generation, but he bears with them for now. He sees the people unrestrained in at least a type or a symbol. He is like Moses. But he’s also like Elijah. Remember that the story of Elijah, when God sends him out of Israel and he goes to the widow of Zarephath and the widow that he stays with, her son, falls deathly sick. And Elijah, God, through Elijah, works this miracle to revive the widow’s son. When he revives this son, the widow says of him, now by this I know that you are a man of God. And by the fact that you have raised my son back to life, you are a man of God and that the word of the Lord is in your mouth is the truth. Jesus is identified as the great prophet. He’s the one who’s rebuking faithless Israel and demonstrating his authority through a miracle that his disciples, even though they had been given power to cast out some spirits, they were not able to cast out this one. They were not able to perform this miracle. Jesus is the great prophet. He’s the one who speaks the words of God with authority. And this is why the father says of him, this is my beloved son, hear him. He is being hinted at, being shown to be the great king. He’s also being shown to be the great prophet. And these things are, there are types and shadows here, but there’s a sense in which these things are obvious. Jesus is obviously being glorified to be this great king. He’s obviously powerful with the words of his mouth, able to cast out this spirit, able to revive this boy, faithful as a prophet in calling the generation that he is speaking to a faithless generation. But then, in the middle of this chapter, we have something slightly different. Oh, I’m sorry, I neglected one thing. At the end of this, his disciples come to Jesus, and they ask him, why could we not cast out the demon? Why could we not cast him out? Jesus says, this kind can only come by prayer and fasting. It can only be cast out by prayer and by fasting. But Jesus, there’s no indication that Jesus himself took time to pray and fast in order to cast out this demon. Again, his power is so much greater than his disciples. Okay, so then we come to, if you’re following along, we’re now in verses 30 through 32. Jesus travels on with his disciples, but he does so quietly because he wants to teach his disciples. He has something important that he wants to teach them, and he doesn’t want to be interrupted by the crowds that are coming to see him. So he travels quietly, and he doesn’t want anybody to know it because he has something that he wants to teach his disciples. And he tells them plainly, the Son of Man will be betrayed. He will be killed, and he will be raised from the dead. He tells them very plainly at this time. But Mark notes that they did not understand this saying. Just like James, John, and Peter did not understand when Jesus said that the Son of Man will be raised from the dead. Don’t tell about this transfiguration until the Son of Man is raised from the dead. They didn’t understand that. Now Jesus tells all the disciples, the Son of Man will be betrayed, he will be killed, he will be raised from the dead, and they don’t understand this. But not only do they not understand, this is very striking, Mark says that they were afraid to ask him. They don’t understand, and they don’t want to go ask Jesus to explain it to them. Why might this be? We’re not told exactly why. Maybe it was because they were full of shame because of their bewilderment. Jesus is obviously spending some time to teach us something very particular. He doesn’t want to be bothered by the crowds right now. He doesn’t want to be interrupted by the crowds. He’s trying to give us a very important message, and I don’t get it. So maybe they didn’t come to him because they were sort of ashamed because of their lack of understanding. Maybe they’re concerned that Jesus would chide them for not getting it. He said this a couple of times leading up to this, hinted at the fact that the Son of Man would die and would be raised from the dead, and still they’re not getting it. But in any case, there’s this fear that they have. They’re not really with it. They don’t understand. And they’re afraid to talk to Jesus about it. So what is Jesus saying here? Well, while still in types and shadows, again, Jesus is being revealed so far in this chapter as the great king who would have an everlasting dominion. He’s being revealed as the great prophet whose word accomplishes wonders. And here he speaks very plainly about what is going to happen to him. And we know on this side of the cross, on this side of the resurrection, we know that this reveals him to be the great priest. But here his disciples don’t see it. Maybe they could see that he’s the great king. Maybe they could see that he’s the great prophet. They don’t get that he’s the great priest. They don’t see it. And so then Jesus moves on. They come to Capernaum, verse 33. Jesus and his disciples come to a house, and there Jesus perceives that they are disputed among themselves about who is the greatest. They come into the house, and Jesus says, what are you talking about? And it’s very quiet. Kids, have you ever experienced that? You’re riding in the car, and there’s this something going on in the back, and all of a sudden mom says from the front, hey, what are you guys talking about? It’s suddenly very quiet in the car. Why might that be? And so they’re very quiet. They don’t answer. They keep silent because they know. They know. They know that they were disputing amongst themselves who would be the greatest, and they know what Jesus thinks about this kind of thing. Jesus’ response here is very interesting. It says, Jesus sat down, and he called the 12, and then he says to them. So his disciples are these 12 men that have been with Jesus. They’re kind of a rough-and-ready group. They’re arguing among themselves about who is the greatest. There’s this big dispute that’s happening. Jesus calls them out on it, but instead of laying into them and rebuking them because of their idiocy, he calls them to himself, and he sits down like a good teacher. He says, guys, huddle up for a second. If anyone desires to be first, he shall be last of all and servant of all. Jesus doesn’t even tell them, like mom and dad sometimes say, well, actually, I know what you were talking about. Jesus, of course, knows what they were talking about, but he doesn’t come out front and say that. Instead, he gives them the word, the exact word that they need to hear. He gives them the exact word that they need to be last of all. They need to be the servant of all. In the midst of his teachings and his revelations that he’s given to the disciples through this chapter, they’ve been confused. Verse 10. They didn’t understand what Jesus was saying about this son of man who would rise from the dead. They were unable. They had been demonstrated to not be greater than their master. They couldn’t cast the spirit out. Verse 28. They’re confused. They’re unable. And then when Jesus is teaching them privately, they are bewildered and afraid to ask him about it. They’re not good students, right? The good student is the student that’s willing to ask the question when he doesn’t understand. The disciples are too afraid to ask. And here’s this great irony, right? The disciples, we’ve seen them fall short and be confused and they’re unable and they’re afraid. And then they have the audacity amongst themselves to have this dispute about which one of them is the greatest. You can understand maybe why this came up. Peter, James, and John had been kind of selected as this center group of the disciples. They got to go up on the mountain with Jesus. And then Jesus tells them, don’t tell anybody about this. So they come down the mountain. You can imagine the other disciples are coming around. What did you see? Maybe they’re talking about this as they leave. There’s this commotion that’s going on right away. Maybe after they depart and they’re wandering down to Capernaum through Galilee, maybe that’s when the disciples say, so what happened up on the mountain? Peter, James, and John say, well, we can’t tell you. You can see how perhaps there might be a little bit of envy and covetousness being stirred up. And the disciples, all of a sudden, they find themselves in this mess, disputing about who is the greatest. Jesus instructs them, though, that greatness is demonstrated by lifting up the lowly. Right? If anyone desires to be first of all, he should be last of all and servant of all. Right? One who serves. Jesus will say the same kind of thing in the next chapter. The Son of Man did not come to be served, but to serve and to give his life a ransom for many. And Jesus himself models this as he leads his disciples on. As he continues to shepherd them. He’s gentle with them. He lifts them up. They are this lowly, ragtag bunch of disciples who are acting like a bunch of kids squabbling in the back of a car. And he’s gentle with them. He says, come here. You need to be servant of all. Jesus himself is modeling this. He sits down. He gets down with them. To show them what it means to serve. And he does this having made it very, very clear that he is the greatest. He’s the great king. He’s the great prophet. He’s the great priest. But it’s interesting that in all these things, it’s the great priest that they particularly don’t understand. They don’t know what it means that he’s going to rise from the dead. And I think here we see they don’t understand it because they don’t understand what it means to serve. Jesus is going to rise from the dead because he gives his life. His disciples don’t see this. John then responds to this in verse 38. And he recounts how they rebuked someone who did not follow them but who did cast out demons in Jesus’ name. Just like Jesus had cast out the demons and just like the disciples had cast out other demons, they see this other guy who’s casting out demons but he’s doing it in Jesus’ name. He’s doing it in Jesus’ name but he doesn’t follow with the disciples. And so they rebuked him. They told him to stop it. And Jesus corrects this also. In other words, Jesus is saying it’s not good for them to dispute among themselves who’s the greatest and it’s not good for them to dispute with an outsider and tell him that he can’t do that because they’re the inner circle of the apostles. Jesus says if he’s casting them out in my name, he’s on our side. This reminds us of other instances we see in scripture of this kind of thing. Moses in Numbers chapter 11. Moses tells Joshua, there’s these two guys, Eldad and Medad, in the camp that are prophesying. And Joshua gets up in arms about it and says to Moses, we should go tell them to stop. And Moses says, no, I wish that all of God’s people received a spirit of prophecy like these guys did. Paul says something similar in Philippians 1. Paul is in prison and he says that there are some who are preaching with contempt for him and envy towards him, but they’re preaching Christ. And Paul says, look, as long as they’re preaching Christ, I don’t care. As long as the gospel is preached, I don’t care what they say about me. I don’t care if it’s done with envy and contempt. At least Christ is preached. What’s the point here? Well, the focus for the disciples should not be on who’s the greatest, on who’s inside the group or who’s outside the group. The focus should be on Christ himself. They are to be looking to Christ or him, denying themselves, serving those that are brought in in order to continue to follow Christ. We can imagine that the disciples would not have denied that Jesus was the greatest. They wouldn’t have denied. If you ask them, okay, disciples, you’re having this dispute about who’s the greatest. What do you think about Jesus? They’d say, of course, Jesus is the greatest. They wouldn’t deny this, but this shows our grasping hearts. Okay, we might know who the greatest is, but we want the next honorable place. We see this so clearly on the playground or on the field during recess, and you’re picking teams, right? Everybody knows who’s going to get picked first, and we’re okay with that. We just don’t want to be picked last, right? And so the guy that gets picked first, that’s okay, and then there’s kind of this jostling and kind of stand up straighter, right? Look tough, because you want to get picked. You want to be next, and it’s okay if you’re not the first. But you just better not be last. These are our grasping hearts. We fundamentally don’t want to be last. We want somebody to be beneath us. I don’t have to be the first, but I’m going to dispute about who’s the greatest because I just don’t want to be the last. But what does Jesus say? Jesus says, no, if you want to be first, be last. Be a servant of all. All sin fundamentally is idolatry. All sin fundamentally is saying that I’m going to break God’s law because I know better than God. Or I want things that God has not given to me because God is not really good. He’s withholding from me. All sin is idolatry. It’s worshiping yourself or worshiping some other God than the true God. But Paul twice says in the New Testament specifically that covetousness is idolatry. All sin really fundamentally is idolatry. There’s something specific about covetousness that Paul associates with idolatry. And keeping that in mind then, we come to the end of the chapter. Jesus strikes at any complacency toward the things that lead us into sin. So first he gathers the disciples in together. He’s very gentle with them. But then he speaks very strongly about any sort of complacency with your sin, with the disciples’ sin. In the Gospel, we have him saying, if your hand causes you to sin, you better cut it off. Because it’s better to go into the kingdom of God without a hand than to go burn in hell forever. And if your eye causes you to sin, it’d be better to pluck it out and not have two eyes and enter into the kingdom than burn forever. And if your foot causes you to sin, you might as well cut it off and go into life lame. Because then as you enter into the kingdom lame, rather than go into hell. And on the one hand, this is of course very clear that we ought to be so vigilant toward our sin, or as Jesus ropes in here, causing the weak to sin, that we are willing to cut off the very thing that causes us to sin. Your fight, your battle against your own temptations should be so strong that you are willing to cut those things off if that would stop you from that sin. that our hand doesn’t really cause us to sin. Right? Go back to the Garden of Eden. Would the problem have been solved if Eve cut her hand off so that she didn’t eat the fruit? We know that that’s not true. The problem is not the hand. The problem is not the eye. The problem is not the foot. The problem is the heart. It is our selfish desires, the worship of oneself that really leads us into further sin. And so what is the solution? It’s interesting in Matthew’s gospel, Jesus makes it very clear, connects these things with the sins of the heart. But here, Jesus doesn’t go there directly. Instead, he starts talking about salt. He starts talking about salt. Jesus says that first, everyone will be seasoned with fire. Comparing this with what he has said before about the fires of hell, the fire that will not be quenched, he says that everyone will be seasoned with fire. So either we will be burned in the fires of hell that are not quenched because we worship ourselves and refuse to cut off that sin, refuse to submit to the greatness of Jesus, or we will be seasoned with his fire. John the Baptist said that Jesus would come and would baptize with the Holy Spirit and fire. That’s the fire that you will be seasoned with, or you’ll be burned and consumed with the fires that cannot be quenched. But Jesus also, so Jesus first says everyone will be seasoned with fire, but then he reminds the disciples that all the sacrifices are to be seasoned with salt. This is not something random that Jesus is pulling up. In the Old Testament, we’re told in Leviticus and in Numbers that, and then it’s mentioned again in the prophets, all of the sacrifices were to be seasoned with salt. And it was called sometimes the salt of the covenant of your God. So the priests were to actually put salt on these sacrifices that were to be offered to the Lord. This reminds the offerer, because it is the salt of the covenant of your God, this salt, this purifying agent, this seasoning agent on the sacrifice, reminds the offerer and the Lord then, the one who’s consuming the sacrifice, of his promises to his people. Jesus indicates to the disciples that they need this covenantal savor in them. They need this covenantal savor, the blessings of God, his promises in them. Because, again, what are they called to do? What does it mean to follow Christ? It means to deny yourself and take up your cross. It means to walk as a living sacrifice. Sacrifices must be seasoned with salt. Sacrifices must bear the covenant grace of God. That must be evident in them. You need to be a tasty sacrifice before God. What does this mean, though? And how is this connected, then, to the solution of these envious disputes, this covetous argument that the disciples had? Consider how the idol of the self makes the disciples themselves unrestrained. We saw how, when Moses comes down to see the golden calf commotion, that the people were unrestrained. And Jesus comes down the mountain, and he sees this boy who is unrestrained because of this demonic spirit that has him. The disciples themselves are unrestrained. They’ve been walking with Jesus, and he’s been declaring to them that he’s the greatest, and they are unrestrained in their covetousness and their envy, arguing amongst themselves who would be the greatest. We need Jesus to cast out this evil spirit, this spirit, this idol of the self. We need him to cast it out from us. The disciples needed Jesus to cast it away from them. Jesus does this with the boy. We read this at the very beginning. Jesus casts out the spirit. The spirit cried out. It convulsed the boy greatly and came out of him. And the boy became as one dead. So that many said, he is dead. We need Jesus. Jesus tells us to deny ourselves and take up our cross. That’s a call to die, to be a living sacrifice. But you need Jesus to cast down that idol. Of yourself. This is not something we can gin up and do in ourselves. You can’t be salty yourself. This is God’s grace poured out upon you. You need the great priest to cast this salt upon you. We need him to make us fall and be left like one dead. But we serve this son of man who himself died and himself was raised from the dead. And he grabs this boy’s hand and he lifts him up and he brings him back to life. This is the solution to the envious disputes. This is the solution to fundamentally all of our sin as followers of Christ. Yes, you need to do battle with your sin. Yes, you do need to cut off the things that fuel your sin. But fundamentally, you need to fall on your knees with whatever that sin is that is restraining you or making you live unrestrained, not following the ways of God. Not following after His law. You need Jesus to cast down that idol. And so, have salt in yourselves, like Jesus says. Remind yourselves of God’s covenant faithfulness. We’re on the other side of this. Jesus is saying this to His disciples, but we’re on the other side. The death and resurrection and ascension of Jesus has already taken place. He already is our great high priest. He already has poured out His Spirit. That’s why we’re celebrating Pentecost. He’s already poured out His Spirit upon you. And so relinquish those idols. Have salt in yourselves. Remind yourselves of God’s covenant faithfulness and that He is the God who has granted you everything. And thus, have peace with one another. This is how Jesus ends. Have salt in yourselves and have peace with one another. The way we deal with those envious disputes and fighting is to remember who really is the greatest. Who really is the greatest. This is what it means to be a salty Christian. It means to have your eyes constantly on Christ. Constantly seeking after him. By means of this then, those sins that so easily ensnare you are set aside. They’re cut off. Not by your own works. Not by your own ginning up the strength in you to do it. But faithfully following after Christ. Trusting in him as you deny yourself and pick up your cross. As James says in James 4, Amen. Heavenly Father, we thank you for your word, which is a mirror to us. Father, with all this talk about idols and our self and who is the greatest, we need your word to be this mirror to us. Show us where we need to deny ourselves. Where we need to put to death our selfish idols. And Father, we know that we need to deny ourselves. We know that we cannot do these things apart from your grace working in us. And so we ask you to remove the idols in our hearts. And then revive us. And then lift us up. That we might follow more after Christ. In Jesus’ name we pray. Amen. We sing now the words our Lord Jesus taught us to pray. Amen. Amen. show less

24 de may de 202643 min

Toby Sumpter, (Mark 5)

SUMMARY In this sermon based on Mark 5, the pastor discusses Jesus’ encounters with profound challenges, illustrating three core issues: the madness of sin, its uncleanness, and the death it brings. Jesus arrives in the Gadarenes, where he confronts a demon-possessed man identified as “Legion.” After casting out the demons into a herd of about 2,000 pigs—which then drown in the sea—local inhabitants request Jesus to leave. He then heals a woman suffering from a blood issue for 12 years and raises Jairus’ daughter, emphasizing faith amid fear of death. The sermon highlights that human attempts to address sin and its consequences are insufficient, and only through Christ, who grants forgiveness and peace, can true healing occur. Touching on contemporary issues, it criticizes humanism and identity politics as futile responses to guilt and despair. The central message is to embrace faith in Christ, who overcomes sin and death, and to remember the assurance that “there is no condemnation” for believers. The pastor encourages congregation members to share their testimonies of God’s faithfulness, reinforcing the importance of living boldly for Christ amidst societal madness. TRANSCRIPTION Choose show more to view the transcription. Transcriptions are AI generated and MAY be incorrect. Rely on the spoken word heard in the audio file. show more The sermon text is taken from the Gospel of Mark chapter 5. These are the words of the living God. And they came over unto the other side of the sea, into the country of the Gadarenes. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs. And no one could bind him, no, not with chains. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces, neither could any man tame him. And always, night and day, he was in the mountains and in the tombs, crying and cutting himself with stones. But when he saw Jesus afar off, he ran and worshipped him, and cried with a loud voice and said, What have I to do with thee, Jesus, thou Son of the Most High God? I adjure thee by God that thou torment me not. For he said unto him, Come out of the man, thou unclean spirit. And he asked him, What is thy name? And he answered, saying, My name is Legion, for we are many. And forthwith Jesus gave them leave. And so the unclean spirits went out and entered into the swine, and the herd ran violently down a steep place into the sea. There were about two thousand and were choked in the sea. And they that fed the swine fled and told it in the city and in the country, and they went out to see what was done. And they that saw it told them how it befell him that was possessed with the devil and also concerning the swine. And they began to pray him to depart out of their coasts. And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. And he began to publish in Decapolis how great things Jesus had done for him, and all men did marvel. And when Jesus was passed over again by ship unto the other side, much people gathered unto him, and he was nigh unto the sea. And behold, there cometh one of the rulers of the synagogue, Jairus by name. And when he saw him, he fell at his feet, and besought him greatly, saying, My little daughter lieth at the point of death. I pray thee, come and lay thy hands on her, that she may be healed, and she will live. And Jesus went with him, and much people followed him and thronged him. And a certain woman, which had an issue of blood twelve years, and had suffered many things of many physicians, and had spent all that she had and was nothing better, but grew worse, when she had heard of Jesus, came in the press behind and touched his garment. For she said, If I may touch but his clothes, I shall be whole. And straightway the fountain of her blood was dried up, and she felt in her body that she was healed of that plague. And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press and said, Who touched my clothes? And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? And he looked around about to see her that had done this thing. But the woman, fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. And he said unto her, Daughter, thy faith hath made thee whole. Go in peace, and be whole of thy plague. And while he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead. Why troublest thou the master any further? And as soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. And he suffered no man to follow him, save Peter and James and John, the brother of James. And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept, and wailed greatly. And when he was come in, he said unto them, Why make ye this ado, and weep? The damsel is not dead, but sleepeth. And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entered in, and the damsel was lying. And he took the damsel by the hand, and said unto her, Talitha kumi, which is being interpreted, Damsel, I say unto thee, rise. And straightway the damsel arose and walked, for she was of the age of twelve years. And they were astonished with a great astonishment. And he charged them straightly, that no man should know it, and commanded that something should be given her to eat. Let’s pray together. You may be seated. Bring a greetings from the saints in Moscow. It’s good to be with you all again. We pray for you all all the time. And it gives a whole new meaning to worshiping in the presence of your enemies. To stand here with you and to hear them. And we love you and we’re cheering you on. The reason why you hear that is because you’re right over the target. And thank you. Thank you for being here week after week worshiping the Lord. Thank you. We’re cheering you on. We’re praying. We’re with you. And God gave us this chapter. Which is fantastic. I didn’t plan this. Joe Rigney planned this months ago. And we have three scenes in this chapter that present three fundamental problems face faces. We face the madness of sin. We face the uncleanness of sin. And we face the consequences of death because of sin. Those are the three scenes we have in this story. The madness of sin. The insanity of sin. The uncleanness of sin. And the consequences of sin. Which is death. Sin always brings a kind of insanity. We try to justify our angry outbursts. We try to justify drinking too much. Why you told, there was a reason. There was never a reason. But you say those crazy things in your head. You try to defend sin in your head, but if you’re honest, you know it never made sense. Sin is always, even the littlest sin, is a little insanity. It’s madness. And that madness grows up into great madness. That madness left unchecked goes into significant insanity. Sin is always uncleanness. Hardhearted unbelief can build up calluses. But guilt is real and sin always feels awful. It’s a stain that cannot come out. It’s a stain that we cannot remove on our own. And if you have the Holy Spirit, one of the signs that you have the Holy Spirit is it feels particularly filthy. It feels particularly awful when you have sinned and when you’ve not made it right. You feel that because the Holy Spirit is inside of you. And the Holy Spirit is at war with that sin. And the wages of sin is death. The fear of death is directly connected to knowing you deserve it. I distinctly remember trying to hide from my grandfather as a little boy before getting a spank for sassing my grandmother. There I was hiding behind the couch and then it all goes dark. I don’t know what happened after that. But you hide. Your instinct is to hide because you’re afraid of the consequences. You know you deserve the consequences. And just like Adam and Eve in the garden, trying to cover up nakedness with a few leaves, we all try to hide from their consequences. Ultimately, we’re hiding from death itself. So sin is insanity. Sin is uncleanness. Sin deserves death. And these problems do not have human solutions. These problems do not have human solutions. Sin cannot be solved by legislation or by economic progress. You cannot grow GDP to beat this. It cannot be solved by medication. Or therapy or some sexual relationship or identity. Identity politics are a desperate search for justification and cleansing. This time we’ve got it. We’ve found the pure people. We’ve found the stained people. Now we will get it. Now we will have justice. And more people lose their lives. The message of the entire Bible is that only God can deal with our insanity. And our uncleanness. And these scenes declare to us that God has come in his only son, Jesus Christ. Only Christ can save us from these problems. He heals our insanity. He clothes us with his righteousness. He restores our minds. And he takes away our uncleanness and promises to deal with death itself. So let’s walk through this text together. It’s a longer selection. Chapter 5, Jesus has just calmed the storm on the sea. That’s the previous scene in chapter 4. He’s just calmed the storm. He just spoke to the wind and the waves. And they obeyed him. And he comes ashore to the country of the Gadarenes. And he faces another storm. He faces a storm of demons. Right? He faces a storm of demons tormenting a man who cannot be tamed. Just like you can’t tame the storm. You can’t tame a hurricane. But Jesus does and can. So too he faces a storm of demons with this man who cannot be bound. He lives in the tombs. And he’s constantly cutting himself and breaking the chains. That’s verses 1 to 5. This is a perfect picture of the madness of sin. The insanity of sin. So Jesus commands the legion to leave the man. And he sends them into an enormous herd of pigs. It says about 2,000. And they immediately rush down a cliff and drown in the sea, just like Pharaoh’s armies. We’ve got legions, which are Roman armies. They fill a bunch of pigs. Those are Roman animals as well, pagan animals. And then they drowned in the sea. There’s a little mini exodus going on right here. Verses 6 to 13. Of course, news spreads quickly. They’re terrified, it says. And they send Jesus away. And Jesus sends the man to tell his friends what happened to him. That’s verses 14 to 20. Now Jesus crosses the sea again. And there, Jesus meets the ruler of the synagogue who falls down and begs him to come heal his sick daughter. That’s verses 21 to 23. That’s verses 24 to 27. Of course, this would have made her ceremonially unclean in the old covenant system. And Jesus senses this healing. And he, I think somewhat humorously says in the midst of a bustling crowd, wait, who touched me? Right? My son and I went to an Orioles game yesterday while visiting the area. And we were in a couple of very packed crowds. We’ll put it that way. And you just think to yourself, you’re crammed into a tiny elevator or you’re in a crowd. And Jesus says, wait, wait, I think somebody touched me. The disciples are a little bit like, that’s ridiculous. Everybody touched you, Jesus. And he says, no, but no, I’m talking about something different. He says, who touched my garment? And the woman comes and kneels down before him. And he assures her of her salvation and healing and of his peace. That’s verses 28 to 34. Right after that, right after that moment, as the woman has been healed and assured of that healing, the messengers bring word that the ruler of the synagogue’s daughter has died and to let Jesus go. There’s no sense in bringing him to your house. She’s died. But Jesus, undeterred, says, do not be afraid, only believe, I’m going. He goes, he arrives at the house. Of course, there’s many people there. They’re gathered. Mourning, great sorrow for the death of this little girl, but he urges them not to be afraid. He says, in fact, again, asks a question that’s a little bit ridiculous if you think about it. Why are you crying? It’s a little bit, Jesus is not in his most sensitive moment here, right? I mean, at least recognize they think she’s dead. I mean, you know, be gentle. It’s such a fuss. She’s only asleep. Of course, they quickly turn on him and mock him. Verses 35 to 39, Jesus takes the immediate disciples, mom and dad, up to the upper room where the young girl is lying. And there it says that he took her by the hand and he calls to her, to Letha, which means little girl, Kumi, rise up, rise. That there be something given to her to eat. That’s verses 40 to 43. Humanism is fundamentally the belief that the problems humans face can be solved by human solutions. Humanism is fundamentally the belief that the problems we face as human beings and as a human race can be solved by human solutions. But this is to radically misunderstand the nature of the problem. It’s to radically misunderstand the depth of the problem. The depth of the problem, the problem itself is sin. The problem is sin and sin has no human solution. Sin is a metaphysical stain on your soul. Sin is something that goes deeper than all human attempts to fix it. It’s guilt that always torments human souls. They’re ultimately worthless, like trying to chain this demon-possessed man. Good luck. He’s going to break the chain. He’s going to break it again. He’s going to cut himself again. He’s going to be free again in five minutes. Or like the physicians trying to help the woman, only making her case worse and worse and worse. Or like death itself. Whatever the next transhumanist solution is, we’re going to live forever. This has always been the lie of humanism. That we can somehow cheat death. That we can beat death. The problems that humans face, the insanity of sin, the uncleanness of sin, and the consequences of sin, death itself, cannot be solved by human solutions. We live in a culture that’s inundated with these humanistic solutions, only making things worse. We’ve medicated our kids, and they’re more confused and depressed than ever. We’ve given ourselves over to sexual depravity. We listened to Freud and all of his friends that said, the problem is that we are all being sexually repressed. We don’t feel free. Everybody feels really bad about these sexual desires, so you need to let them not feel bad about them. Celebrate them. Let them act on them. Then everybody will feel better, and they’ll ease up, and they’ll calm down, and we’ll have a normal society. No. You let it out, and it only got worse. We’re more lonely and childless than ever. We’ve asked the government to fix us, and we’re more enslaved than ever. We are a culture that is increasingly tormented by our sins, increasingly naked, and cutting ourselves in all kinds of ways. And we’re living among the tombs of our aborted babies, our abandoned grandparents, and those who have destroyed themselves with drugs and booze. But the real solution is terrifying. The reason why human beings do not turn to the solution. It’s terrifying. It’s disruptive. It even seems embarrassing. Even kind of ridiculous. When Jesus healed the demon-possessed man, a local economy crashed. 2,000 pigs. That’s a lot of money that just went down the drain. Not to mention the ecological environmental issues that they might have had in that part of the Sea of Galilee for a while. I mean, how bad did that smell? 2,000 dead pigs. Remember, pigs are unclean animals for Jews. What are those pigs doing there? There’s likely some kind of bustling pagan shrine somewhere in the region. And so the men of the region say, no thanks. You need to go. No thanks. They’d rather have the ravings of a naked madman in the cemetery and a bustling economy that Jesus brings. We got money, we got a bustling economy, we got tourism, we got all this stuff going. No, no, we can deal with one crazy guy. Maybe a couple. Jesus disrupts idolatrous economies. Of course, the peace and the freedom of Christ creates truly thriving economies as well, but the idols will have to come down and that will bring disruption. Jesus healed the woman with the flow of blood. He created a fairly awkward public scene. Just think about it. He’s asked a woman to confess in public. She’s been bleeding for 12 years. It’s awkward. It’s embarrassing. And so it is that Jesus requires all his disciples to publicly own him. There are no anonymous Christians. Only public Christians. This is why having a Christian testimony has always been important. You’ve heard no doubt many times from us and from preachers in the CREC that we love a boring testimony. Especially as we’re talking to covenant kids, we love boring testimonies. What do we mean by boring testimonies? We mean we love covenant kids growing up in the faith, never remembering a day they didn’t know Jesus. That’s what we mean. We don’t remember when they first were converted. They don’t remember when they first believed in Jesus. It was sometime back there early on when mom and dad were teaching them, bringing them to church, and they believed. That’s my testimony. I grew up in a Christian home. My dad’s a pastor. I don’t remember when I first believed in Jesus. All my early memories are loving to sing and worship the Lord. Those are my early memories. So we love boring testimonies like that. But there’s always a danger in saying that, because I don’t want anyone ever to think that your testimony is actually boring. Because you know what? Even if you don’t remember the moment you first believed, even if you don’t remember the moment that God came and gave you a new heart, maybe it happened when you were six months old. Maybe it happened like John the Baptist in his mother’s womb. Maybe it happened when you were five or seven. But you know what? When that happened, you came from death to life. The man of Satan to the dominion of Jesus Christ. That’s not boring. You may say, well, I didn’t join any biker gangs and I didn’t do drugs and I don’t even have any tattoos to show for it. Well, great. Glorious. But you know what? You were brought from death to life. You were raised from the dead of sin to life and that’s not boring. It’s not boring at all. I said a little while ago that one of the ways a Christian knows they have a Holy Spirit is because when you sin, you feel awful. And the Holy Spirit doesn’t let you get away with that. That’s a central part of my testimony because I don’t remember the first time that I first believed in Jesus, but you know what I remember? Feeling disgusting for my sins and trying to get away with it. I remember as a little boy, no, I’m not going to confess. No, I’m not going to confess. And I just get sicker and sicker and sicker and then eventually it’s like, you know, trying to not puke, you know. And that’s how I know. The Holy Spirit lives in me. Because that’s my testimony. And every single one of you must have a testimony. Maybe you remember when you were in the dark. Maybe it’s like a saw on the way to Damascus. Maybe you hated Jesus. Maybe you hated the gospel. Maybe you mocked the Christians and maybe Jesus knocked you down and said, why are you persecuting me? Maybe you were at the end of your rope and you cried out. Maybe you remember. Glory be to God. Glory to God for that. Maybe you don’t remember. But you ought to remember times in which God has demonstrated his presence in your life. That’s the kind of testimony everyone in this room needs to have. Everyone in this room must know that Jesus is alive because of the way that he has dealt with you. You need to know that. You must know the glory of being forgotten. Of not forgotten, of being forgiven. Your sin being forgotten. Forgiveness means you know and you remember. The burning hot shame of sin. It means you remember the uncleanness of your guilt. Even if it was for moments and God in his mercy, you did something, you said something and all of a sudden you think, ah, I got to get rid of that. I got to confess that. I got to make that right. That’s the Holy Spirit. And you need to know the glory of his peace. That’s a glorious word that Jesus speaks to that woman. Go in peace. You have that? You must have that. It’s that peace that guards and protects your hearts and minds when you’re being accused of all kinds of evil. It’s that peace of the forgiveness of sins that can smile in the face of insane accusations. You’re an evil dad or you’re an evil mom or a horrible kid or your parents are horrible people. Jesus says go in peace. Notice that. That’s not you saying somehow I’m sinless, I’m pure. No, it’s the peace of knowing you’ve been forgiven. It’s the peace of knowing the declaration there is now no condemnation for those who are in Christ Jesus. You know the glory of his peace. The young girl who had died, he insisted that even death is not too strong for him. And the people who were there weeping laughed at him. Thought it was ridiculous. But Jesus requires his disciples to live like that. Jesus requires his disciples to live like that in the face of death. We believe in the resurrection of the body. We just stood a few minutes ago. We recited the Apostles’ Creed. We believe that just as Jesus rose from the dead, he will call everyone who trusts in him to rise, just like that little girl. He will say to every one of us, I say to you, arise. This means that we do not live according to the mantra of you only live once. No. No, we’re just getting started. We get, you know, 50, 70, 100 years maybe if we’re God’s kind, but that’s just the beginning. That’s just the preface. You think about eternity. I mean, how’s that gonna measure? That’s gonna be the blink and eternity is forever. We live in the light of eternity. We live in the light of the reality of the resurrection. That means we have plenty of time. We have plenty of time, which incidentally is why Sabbath is so important to Christians, right? We have a lot of work to do and make sure once a week you rest. You say, well, you know, if we worked one more day, Lord, that would be, you know, do the math. God says, yeah, I did. And you’ll be dead a lot faster. This is one of the places, and you’re doing it right now, right? What do we do on the Lord’s day? What do we do? Well, we come and we sit down and we sing psalms and we hear the word and we sit at his table and we eat bread and we share wine, right? But fundamentally, what you’re doing in that, what you’re confessing in that is that Jesus is Lord of heaven and earth, of life and death, history, time, all of it, and he has it in hand. And we’re willing and happy to return with grateful hearts everything we can. All that we are, life, death, all of it, we’ll give it back to him, lay it out to him out of gratitude. But fundamentally, he doesn’t need us. Fundamentally, it’s not like Jesus is desperate. We’re a few more converts this year. No, Jesus is not. Jesus is not at all. Now, he is determined to win. He’s determined to fill this earth with the knowledge of the glory of the Lord as the waters cover the sea. That’s what he’s doing, right? When he rose from the dead, he said, all authority in heaven and earth has been given to me. Therefore, go, make disciples of all the nations, baptizing them and teaching them everything I’ve commanded you. We do that because, therefore, why? Because he has all authority in heaven and earth. He already has the keys of death and Hades. He already has struck the fatal blow to Satan. He already has confirmed our forgiveness of sins and our eternal life. But he wants to do it this way. He’s determined to do it this way. He says, it’s more fun this way? I don’t know. It’s more glorious this way? He’s like, Lord, you could just be done with this. It could all be over. Jesus says, no. I like the thousands of years plan. With all of you. With all of you. That’s what Jesus is determined to do. But we have to remember that. We have to remember that. We live in the light of eternity. We live with the one who says to death, no, all done. Every cemetery you drive by, another D.C. story for you. We drove by the Arlington for a moment on Friday night. Every one of those stones. It’s like a post-it note. Right? Jesus, God created the world and it was full of life. And death was not the way it was supposed to be. Death is not the way it was supposed to be. But everyone, reason why we mark them, reason why we mark them as Christians is we’re saying, God’s not done. The story’s not over. Every one of those tombs, every one of those grave sites is our declaration that we live and know that Jesus has risen from the dead. God’s not done here. He has promised to come. We have plenty of time because Jesus is Lord. We want to work hard for the king every day, but we’ve got to work hard in a way that is constantly acknowledging that the king has everything in hand. The king has everything in hand. So sin is insanity, but it is an insane response to a real problem. Sin is insanity, but it’s an insane response to a real problem. The stain of guilt and looming death. And in the grip of that reality, in the grip of that madness, moderns seek justification. I said earlier that’s what identity politics is all about. It’s the latest version of this. It’s the search for victims and their perpetrators. It’s the search for victims and their perpetrators. This is why people are screaming obscenities. Why are they screaming obscenities? Well, because they’re guilty. Penance and indulgences. How do you get justification according to modern identity politics? Well, you identify with the victim groups and you scream obscenities at the perpetrators, so-called. They’re just doing penance. They’re doing indulgences. Scream five obscenities and you’re more righteous. Why? Well, because the guilty party are whites and males and heterosexuals, et cetera, and Christians. Those are the guilty parties. They’re the perpetrators. They’re the colonizers. They’re the abusers. And so they scream obscenities to get clean, to get justification. Of course, it doesn’t work, and so they have to keep screaming. It doesn’t work, and so they have to keep screaming. They’re trying to get clean by political activism. They’re trying to get clean by protests. They’re trying to get clean by condemning so-called perpetrators. But you can’t chain this rage with human action. Cleanse this stain with meds or booze or more screaming. Only the blood of the truly innocent victim can cleanse. Only the blood of the truly innocent victim can cleanse. Only Christ crucified can make you right with the Father. Only Christ crucified gives you peace that no one can take away. Only his resurrection can deliver you from the grave. And only his justice can establish justice and make any room at all for mercy. So that’s the message we preach here week after week. Christ crucified for sinners. Christ crucified for sinners. Which is still folly to the PhDs and the policy wonks. And it’s still a stumbling block to do-gooders and social justice warriors. It’s not good enough. Sick of your prayers, why don’t you do something? But we are doing something. We’re doing the most effective thing. We’re crying out to the one who can do something about it. We’re going to the one who has done something about it. And who is entrusting us with that ministry. There’s no other way out of this mess except by the authoritative voice of the Lord Jesus Christ. There’s no other way out of the mess except for Jesus Christ saying, peace. That’s it. There’s no other way. But for the last 2,000 years, he has been doing that. That’s the thing. Don’t miss this. Jesus has been speaking peace and they calm. He’s been cleansing the unclean. He’s been taking away the fear of death. And so, do not be afraid. Only believe. Listen. Do not be afraid. Only believe. You are with the one who calmed the storms. You are with the one who casts out demons. You are with the one who is not afraid. He is not afraid of death. He’s not afraid of crazies. He’s not afraid of sin. He’s not afraid of any of it. And he speaks to you just as he spoke to these people 2,000 years ago. Do not be afraid. Only believe. We have met the Lord. I know we’re Presbyterians, but you can say amen. We’ve met the Lord. He’s with us in the boat. He’s with us on this shore. He’s with us, and he has risen from the dead. All authority in heaven and earth has been given to him, and he’s called you to disciple here. Disciple your family. Disciple your business. Disciple whatever he’s called there. You are an ambassador for Jesus Christ there, and the Lord is with you. And the Lord does all things well. So let’s pray. Father, I ask that your authoritative peace would guard our hearts and our minds right this minute. I pray that the peace of Jesus Christ would remind us of your great mercy in our lives, that we would remember distinct moments in our lives where you have granted us that peace, and I pray that you renew it in our hearts now. I pray, Father, that this peace would allow us to think clearly about the challenges we face, I pray that we would walk boldly before you clothed in the righteousness of Jesus Christ without any fear, knowing that there is no condemnation because we are in Jesus Christ. And I ask that you would send forth ministers of this gospel with great boldness so that there would be a great reformation and revival in our land. We pray that you would drive back the darkness. We pray that you would awaken the light of your gospel and that it would shine bright on this land. And we ask for this in the strong name of Jesus who taught us to pray. Sing him. Our Father who art in heaven. Sing. show less

26 de abr de 202635 min

Brooks Potteiger, (Mark 7)

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