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Who But God?Mark 1:13-45
Mark 2:13:6 (Clashes with Authorities)
A: Jesus Heals a Paralytic (2:1-12)
B: Jesus Calls Levi (2:13-17)
C: Discussion About Fasting (2:18-22)
B: Discussion About the Sabbath (2:23-28)
Jesus Heals on the Sabbath (3:1-6)
Gospel-Con: Meet the Cast
GOD
Jesus AuthoritiesCrowdsDisciples
Lets readMark 1:13-45
So, receive, experience, and demonstrate this forgiveness.
Only Jesus has the authority to forgive sins, and we are all
in need of this forgiveness.
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3. Who But God? (Mark 2:1-17)Introduction
Story about Exponential speaker talking about if you seek the
lost youd better be ready to handle what they bring. Or, I did stay
at a Holiday Inn Express last night commercial to equip someone to
act in surprising ways.
Contexts to BridgeSin, Sinners, and ForgivenessThe point with
this video [note: these are video notes for one of my mini-lectures
in the
Gospels class I teach, but the notes will still be helpful here
even without much adaptation as the mini-lecture treats concepts to
be addressed in our passage today] is to show that these terms
areabout more than private blessing to the individual believer.
They are that, but not only that. Like the other things weve been
exploring lately, well find that this is Kingdom language and that
Jesus communion with sinners and his declaration that sins were
forgiven suggests more was going on that we may at first
suspect.
Sinners Like we discovered in the DJG2 entry, sin was an
individual moralistic category (people who violated prescribed
norms of behavior [esp. the Torah]). A sinner was therefore most
simply one who breaks or disregards the law.1 Jesus, as he makes
clear, came to call such sinners (Mark 2:17). But to be a sinner
was also something more. In 1st cent. Israel a sinner could also be
someone not a part of your particular group. Heres how Michael Bird
explains it:
Usage of sinner was not restricted to a description of people
who were regarded as be-ing especially impious, wicked or corrupt.
It was also used in the factional context of Jewishsectarianism,
where sinner was a label attached in order to imply deviancy from a
per-ceived norm. In other words, to call someone a sinner was to
render a judgment about a per-sons exclusion from a specific
religious group. Those beyond the boundary of a group wereregarded
as intrinsically wicked.2
Thats not to say sinners as flagrant Torah violators didnt also
exist. They did the wicked, the tax collectors, the prostitutes,
etc. Heres the kicker: Jesus associated with both kinds of sinners,
and he didnt draw too sharp of a distinction between these two
kinds of sinners. He welcomed them all.3 But Jesus didnt just hang
out with them. He offered them something. But what? And why?
Forgiveness of sins Jesus offered sinners forgiveness. But what
do we mean by that? And what was going on when he offered it? Like
I said above, were exploring in this video here how these terms
(sinner, forgiveness) are about more than individual, private
blessings. They are that, but theyre so much more, as well. Just
like repentance and belief, sins and forgiveness of sins had to do
with [historically speaking] Israels exile. Briefly stated: exile
came about because of Israels sins. That was their punishment for
their sins. If and when Israel were to be brought backfrom exile,
it would mean they were being punished no longer, i.e., they had
been forgiven.
1Dunn, 1999, 64.2DJG2 864.3See esp. Wright, 1996, 266-268 and
also Bryan, 2005, 67-68. More fully, see Simmons, 2008, 107-111;
DJG2
863-869; Dunn, 1999, 62-76.
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Olivier explains: It is on account of his unconditional
forgiveness of all their guilt that God will rebuild Judah and
Israel, thereby constituting the eschatological community of the
faithful.4 So in this logic (which Ill demonstrate presently)
return from exile meant forgiveness of sins, and vice versa. Here
are some passages to help flesh this out:
Lam 4:22 O people of Zion, your punishment will come to an end;
he will not prolong your exile. Jer 31:33-34 But I will make a new
covenant with the whole nation of Israel after I plant them back in
the land, says the LORD. I will put my law within them and write it
on their hearts and minds. I will be their God and they will be my
people. People will no longer need to teach their neighbors and
relatives to know me. For all of them, from the least important to
the most important, will know me, says the LORD. For I will forgive
their sin and will no longer call to mind the wrong they have done.
Jer 33:7-8 I will restore Judah and Israel and will rebuild them as
they were in days of old. I will purify them from all the sin that
they committed against me. I will forgive all their sins which they
committed in rebelling against me. Ezek 36:33 This is what the
sovereign LORD says: In the day I cleanse you fromall your sins, I
will populate the cities and the ruins will be rebuilt. Isa 40:2
Speak kindly to Jerusalem, and tell her that her time of warfare is
over, that her punishment is completed. For the LORD has made her
pay double for all her sins. Isa 55:7 The wicked need to abandon
their lifestyle and sinful people their plans.They should return to
the LORD, and he will show mercy to them, and to their God, for he
will freely forgive them. Jer 50:20 When that time comes, no guilt
will be found in Israel. No sin will be found in Judah. For I will
forgive those of them I have allowed to survive. I, the LORD,
affirm it!
To be clear, its not at all assured that everyone or even most
folks actually considered themselves in the 1st cent. to still be
in Exile, properly speaking.5 Whether or not exile language is
clear, what is clear is that Israel experienced great unrest and
longed for God to move decisively and powerfully to save them and
to set things right. But 1st cent. Israels categories for engaging
with these issues come from the Prophets who were themselves
dealing with the Exile. There, as weve seen above, God linked
return from exile directly with forgiveness of sins. Thus for many
who longed for the age to come assumed it would involve large-scale
repentance and thus, forgiveness of sins.6
Putting things together What was going on when Jesus shared a
table with sinners and offered them forgiveness of sins, he was
offering them the Kingdom, and all that comes with it. And the rub
was that he was offering this Kingdom to all the wrong kinds of
people, and in all the wrong kinds of ways! [I.e., simply by
following him and not via normal Jewish channels likethe Temple and
the Law!] Gods restored people were made up of all the wrong
people, and this was scandalous (esp. to those who thought they
were the right people).7 With this, Jesus was
4NIDOTTE 3:261.5This is an involved conversation indeed see our
previous discussion in Contexts to Bridge from 2 weeks
ago: The end of exile and new exodus for more.6See the qualified
agreement with this in Sanders, 1985, 106-108.7Sanders explains the
point of the issue: Jesus was accused of associating with, and
offering the kingdom to those
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offering a new world order, the end of Israels long desolation,
the true and final forgiveness of sins, the inauguration of the
kingdom of god.8 Sins must be paid for in order to experience
forgiveness. And Jesus would pay for sins so that restoration for
Gods people could be experienced, once and for all (John 1:29).
This leads us right into our next installment video, newcovenant
and new heart. Thats all for now.
Jewish GroupsHere well consider all kinds of different movements
within Judaism so we can better
appreciate how Jesus fits in this world. Reminder: all of this
is in response to numerous conflicts that threaten Judaism and
Jewish way of life. All responses can be seen in this light (as
Scott Jr., 2000 has helpfully pointed out and also Riches, 1998).
Destruction of 1st Temple, Exile, Persian rule, puny 2nd temple,
Alexander the Great and Hellenism, Ptolemy and Seleucid rule,
desecrationof Temple by Antiochus Ephiphanes, Maccabean revolt and
ensuing compromise, Roman desecration of Temple in 63 BC, Herodian
Temple, death of Herod, Jesus. And as Riches makes clear, when
confronted with a crisis there are varying responses: you can
double-down on your efforts to remain distinct, you can reevaluate
and make compromises as needed (esp. in order to hold onto what
matters most), you can separate yourselves from the group, you can
give in totally, etc.
Various renewal groups: Essenes, Zealots, Pharisees, Sadducees
[not a renewal group but to be considered in this conversation
nonetheless], John the Baptist, Jesus. Many had historical roots in
Maccabean revolt and what followed. Now by Roman period theyre more
clearly defined and established. [Also, Juel, 1999, 65-76
distinguishes between parties and offices, which is important.]
Note that within each group theres still considerable room for
diversity.
Offices: Elders, Priests, High Priest, Scribes; also, Sanhedrin
Parties: (many have roots in Hasidim of Hasmonean Dynasty)
Sadducees, Pharisees Others: Zealots, Essenes, John the Baptist,
Jesus
All dealt with what was a Jew (in light of present
circumstances), who were the real Jews, etc. Whos Gods elect? What
were outward signs? [circumcision, Torah adherence, Temple worship,
Sabbath] How important was Jerusalem? Temple? How to deal with
foreign powers? What about group standard maintenance? Hope for the
future? Each group briefly:
Sadducees Temple-centric in every way. Pharisees Movement away
from Temple to local community (synagogue, personalpiety) Zealots
National (political) independence. Only Yahweh is King. Essenes
Called to be distinct as fulfillment of Law. John the Baptist Gods
reign is coming and it will be a new thing. Be prepared.
Form, Structure, and SettingThe following 5 scenes (which well
cover over the course of the next two weeks) are
controversy scenes in succession, meant to be read together.
They are arranged concentrically, a common technique of ancient
oral narration in which related episodes form rings around a
who by the normal standards of Judaism were wicked. Ibid., 187.
Emphasis his. Simmons agrees with Sanders and adds that such
sinners would be moral profligates who had, by their lifestyle,
effectively rejected their religious heritage. Simmons, 2008,
108.
8Wright, 1996, 272.
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central episode.9 Together they report not only the spread of
Jesus ongoing authority, but also a mounting rejection of this
authority.10
The concentric or chiastic panels are as follows (with brief
discussion of their relationship to one another):11
A: Jesus Heals a Paralytic (2:1-12) [all similarities with A
below] Jesus enters location again ( ; Kai eiselthn palin eis);
scene takes place indoors, concerned with a healing (involves
raising [root: ; egeir]), same characters (Jesus, authorities,
person healed); healing delayed while Mark reveals unspoken
accusations against Jesus; accusation involves serious legal
penalties; Jesus responds to unspoken accusations with rhetorical
question (and considers the heart of his opponents).
B: Jesus Calls Levi (2:13-17) [all similarities with B below]
concerned with eating, has to do with uncleanness; form is action
authorities objection Jesus explanation to objection (Jesus answers
withproverb followed by purpose and authority statement);
characters include disciples (absent from A panels).
C: Discussion About Fasting (2:18-22) This panel has the main
point of the . Here in center, concerned with opposite of eating
(fasting, even though its time for not just eating, but feasting);
first hint of violent death at hands of authorities (Jesus death in
contrast to raising of A panels). Setting not defined here, nor are
characters who pose questions (also, its not threatening, more just
curious); thus, focus is more on Jesus response rather than
opposition; Jesus response talks about how authorities have old
categories of law (demonstrated in all 5 ).
B: Discussion About the Sabbath (2:23-28) [all similarities with
B above] concerned with eating, has to do with uncleanness; form is
action authorities objection Jesus explanation to objection (Jesus
answers withproverb followed by purpose and authority statement);
characters include disciples (absent from A panels).
A: Jesus Heals on the Sabbath (3:1-6) [all similarities with A
above] Jesus enters location again ( ; Kai eiselthn palin eis);
scene takes place indoors, concerned with a healing (involves
raising [root: ; egeir]), same characters (Jesus, authorities,
person healed); healing delayed while Mark reveals unspoken
accusations against Jesus; accusation involves serious legal
penalties; Jesus responds to unspoken accusations with rhetorical
question (and considers the heart of his opponents).
Note as well the progression through the episodes they do not
merely revolve around the central panel; rather, theyre going
somewhere too! Opposition to Jesus mounts throughout the panels,
until by the end theyre conspiring as to ways to kill him!12 Jesus
authority also grows throughout; first two panels deal with sin and
sinners (and Jesus ability and authority to forgive
9Rhoads et al., 2012, 52.10Moloney, 2006, 64.11From Rhoads et
al., 2012, 53; Moloney, 2006, 65-67.12Ibid., 66.
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sins), and the last two deal with Sabbath controversies (and
Jesus power and authority to declarehimself Lord of the
Sabbath).13
Sermon NotesJesus Heals a Paralytic (2:1-12)
Sin and disease are often associated in the biblical world. A
later (than the NT) Jewish writing even says that no one gets up
from his sick bed unless his sins are forgiven.14
Jesus Calls Levi (2:13-17) This passage contains the first
mention of the disciples (Gk. ) in Mark, andsurely this is
significant! As Kuruvilla explains, Mark has already blurred the
lines between sinners, tax collectors, and disciples with the way
hes arranged the narrative (and this goes against the grain of how
these kinds of people were viewed in 1st cent. Israel they were to
be avoided and kept separate from). The point, then, is that in
Jesus mission, everyone is equal in their need for God and for
forgiveness, and in the possibilities of their entrance into the
Kingdom as Jesus followers.15
The Point (must be able to answer these 2 questions)1. What is
the one thing I want my audience to know? Only Jesus has the
authority to forgive sins, and we are all in need of this
forgiveness.2. What do I want them to do about it? Receive,
experience, and demonstrate this forgiveness.
Applicational Thoughts Jesus shows
Holiness was not a fragile something that needed to be coddled
and protected in a thousand different ways.16 Gods Kingdom isnt
contaminated by sinful people; rather, it contaminates them (i.e.,
transforms them, heals them, reconciles them).17 Jesus is thus the
boundary breaker,18 modeling for us an important characteristic of
Godd Kingdom. Gods Kingdom is marked by radical forgiveness. The
expansion of Gods rule will engender conflict and opposition.19
13Ibid., 67.14B. Ned. 41A, as cited by Bock, 2015,
140.15Kuruvilla, 2012, 52.16Simmons, 2008, 111.17Garland, 1996,
112.18A phrase of James Dunn, cited above.19See esp. Rhoads et al.,
2012, 78-82.
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We respond We respond to forgiveness and are then made worthy
recipients, not the other way around.20 A choice must be made
between faith/salvation and opposition/rejection eventually.21
I.e., this is an invitation that we accept or reject. These stories
further introduce us to Gods point of view do we share it? Do we
agree what time it is (time for the doctor to see patients)?22 Our
ministries, like Jesus, should focus especially on outsiders.23 Or,
as Donahue and Harrington put it: Churches today are challenged to
expend their energy and resources not only on the well and the
strong but also (and especially) on those who need healing and a
sense of divine acceptance.24 If Jesus (and our) mission is to
those far from Christ, wed better learn to love them (Exponential
conf. speaker) We should expect fierce opposition (from all sides!)
and to be misunderstood.25
Works Cited:Abbreviated Works
B. Ned. Babylonian Talmud tractate Nedarim (Neusner, Jacob, ed.
2011. [original ed. 2005]. The Babylonian Talmud: A Translation and
Commentary. 22 vols. Peabody, MA: Hendrickson).
DJG2 Green, Joel B. et al., eds. 2013. [original ed. 1992].
Dictionary of Jesus and the Gospels. 2nd ed. Downers Grove:
InterVarsity.
NIDOTTE VanGemeren, Willem, ed. 1997. New International
Dictionary of Old Testament Theology & Exegesis. 5 vols. Grand
Rapids: Zondervan.
Other WorksBock, Darrell L. 2015. Mark. Edited by Ben
Witherington III. New Cambridge Bible Commentary. Cambridge:
Cambridge University Press. Bryan, Steven M. 2005. [original ed.
2002]. Jesus and Israels Traditions of Judgment and Restoration.
Paperback
ed. Edited by Richard Bauckham. Society for New Testament
Studies Monograph Series 117. Cambridge:Cambridge University
Press.
Donahue, John R., and Daniel J. Harrington. 2002. The Gospel of
Mark. Edited by Daniel J. Harrington. SacraPagina 2. Collegeville,
MN: Liturgical Press.
Dunn, James D. G. 1999. [original ed. 1992]. Jesus Call to
Discipleship. Reprint ed. Edited by Howard Clark Kee.Understanding
Jesus Today. Cambridge: Cambridge University Press.
Garland, David E. 1996. Mark. Edited by Terry Muck. The NIV
Application Commentary. Grand Rapids:Zondervan.
Juel, Donald H. 1999. The Gospel of Mark. Edited by Gene M.
Tucker, and Charles B. Cousar. Interpreting BiblicalTexts.
Nashville: Abingdon.
Kuruvilla, Abraham. 2012. Mark: A Theological Commentary for
Preachers. Eugene, OR: Cascade. Moloney, Francis J. 2006. Mark:
Storyteller, Interpreter, Evangelist. 2nd Printing ed. Peabody, MA:
Hendrickson.
20Garland, 1996, 112.21Osborne, 2014, 45.22Wright, 2004,
21-22.23Strauss, 2014, 133.24Donahue and Harrington, 2002,
105.25Ibid., 99; Kuruvilla, 2012, 50, 53.
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Osborne, Grant R. 2014. Mark. Edited by Mark L. Strauss, and
John H. Walton. Teach the Text. Grand Rapids:Baker.
Rhoads, David et al. 2012. Mark as Story: An Introduction to the
Narrative of a Gospel. 3rd ed. Minneapolis:Fortress.
Riches, John K. 1998. [original ed. 1990]. The World of Jesus:
First-Century Judaism in Crisis. Reprint ed. Editedby Howard Clark
Kee. Understanding Jesus Today. Cambridge: Cambridge University
Press.
Sanders, E. P. 1985. Jesus and Judaism. Philadelphia: Fortress.
Scott Jr., J. Julius. 2000. [original ed. 1995]. Jewish Backgrounds
of the New Testament. 2nd Printing ed. Grand
Rapids: Baker. Simmons, William A. 2008. Peoples of the New
Testament World: An Illustrated Guide. Peabody, MA:
Hendrickson.Strauss, Mark L. 2014. Mark. Edited by Clinton E.
Arnold. Zondervan Exegetical Commentary on the New
Testament 2. Grand Rapids: Zondervan. Wright, N. T. 1996. Jesus
and the Victory of God. Christian Origins and the Question of God
2. Minneapolis:
Fortress. . 2004. [original ed. 2001]. Mark for Everyone.
Louisville: Westminster John Knox.
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