36- The King Visits His Father's House (Mark 11:1-11)

Faith Lessons From A Blind Beggar (Mark 10:46-52) I. INTRODUCTION Hello. This is Dr. David Wolfe, one of the pastors at Bensenville Bible Church on the outskirts of Chicago. We are a culturally mixed community. Our study today comes from Mark’s Gospel, chap 10, vs46-52. In these verses Jesus meets up with a blind beggar named Bartimaeus, the son of Timaeus, who stood in stark contrast to the Pharisees and the disciples when it comes to seeing Jesus for Who He is; Unlike the crowd following Jesus, Bartimaeus, who could not see, sees clearly Jesus’ identity. Mathew and Luke also are intrigued by Bartimaeus encounter with Jesus, but Mark gives us a clearer view of the intensity of faith that brings radical change. Ray Stedman is spot on when he says, Here was a man who was very conscious of his blindness in contrast to the disciples who were not. [i] While the disciples were caught up in the priority of self over others, Bartimaeus was conscious of his wretched condition as a blind beggar. Mark wants us to see that the essential aspect to the Gospel of the Kingdom is persistent faith as demonstrated by Bartimaeus. I have entitled our study, Faith Lessons From A Blind Beggar. Let’s take a moment and ask God to help us grasp the faith of Bartimaeus. Heavenly Father, open our eyes so that we may see the wonder and majesty of Jesus Christ, your everlasting Son. And help us to overcome obstacles that are holding us back from entering into all that You have for us. Amen II. BARTIMAEUS’ STORY A. The Story Follow along as I read for us the story of blind Bartimaeus’ encounter with Jesus, vs 46–52-- 46Then they came to Jericho. And as He was leaving Jericho with His disciples and a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road. 47When he heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, Son of David, have mercy on me!” 48Many were sternly telling him to be quiet, but he kept crying out all the more, “Son of David, have mercy on me!” 49And Jesus stopped and said, “Call him here.” So they called the blind man, saying to him, “Take courage, stand up! He is calling for you.” 50Throwing aside his cloak, he jumped up and came to Jesus. 51And answering him, Jesus said, “What do you want Me to do for you?” And the blind man said to Him, “Rabboni, I want to regain my sight!” 52And Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and began following Him on the road. B. Lesson Context A passing glance at the story might suggest that Mark is randomly pulling from a collection of stories, that this is just one of the many stories that he randomly picked. But that is not the case. Peter tells us in his second letter, 2:21 that no prophecy every came by the impulse of man, but men moved by the Holy Spirit spoke from God. The Spirit of God was actively at work, guiding Mark’s pen. There’s an arrangement to the flow of stories in Mark’s gospel that are designed to help us understand, grasp, and articulate the Gospel of the Kingdom that Jesus’ preached. I love John Piper’s wording here. In a word, Scripture is not like putty that we can mold according to our desires. It is the work of the Holy Spirit and carries a solid, firm, divine intention. [ii] The point is, the Holy Spirit via Mark purposely places this story here to exactly illustrate for the disciples and us a specific lesson on faith. The lesson here pushes us back to at least chap 8:17, following the feeding of the 4000 as pointed out by Alistair Begg, [iii] where Jesus highlights the blindness of His disciple with His question, Do you not yet see or understand? Do you have ‘such’ hard hearts? V18, Are you seeing, and yet not seeing; hearing, and yet not hearing ? They could see and hear, and yet they failed to grasp the total otherness of Jesus. Then, skipping down to v22, we meet the blind man at Bethsaida. Instead of instant healing, it is a two-step healing. First, the man sees people like trees walking, then Jesus touches him again, and he sees clearly. It was following this miracle that Jesus asks the disciples, “Who do you say I am?” And Peter blurts out, You are the Christ!! Such a confession sounds huge to us, but in reality Peter and disciples had only taken a ‘baby step’ in grasping Jesus’ identity. In events that followed Jesus continued to peel away their spiritual cataracts—telling them they need faith as a child to enter the Kingdom of God, followed by an upside-down greatness picture about being a slave to all—encapsulated in v45 by Jesus describing His servant actions, not to be served, but to serve, and give His life as a ransom for many. C. What’s In A Name? Now comes V46, a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road. A couple of observations are worth noting. First, notice that Mark mentions a large crowd walking with Jesus. Jesus is perhaps two weeks out before Passover. Jericho is about 100 miles from Jerusalem. Depending on walking speed, perhaps a 10-day hike. Excitement is building. Second, based on what we gather time-wise from the other gospels, this event may have followed the Zacchaeus’ banquet in Luke 19. Remember, Zacchaeus was a short little man who climbed a sycamore tree to see Jesus. Here we have a blind beggar wanting to see Jesus. Third, Mark is very specific as to giving us the blind man’s name. Matthew tells us that there were two blind beggars sitting on the road that day. But Mark was especially intrigued by one of them, so much so that he gives us his name--Bartimaeus, the son of Timaeus. Why did this blind beggar capture Mark’s attention? Possibly because, when we look up the Greek meaning of "Timothyaeus," we discover the word means, "honor". [iv] Apparently Bartimaeus was the son of a socially important man of the region, someone who was well known. And he had a son who was blind. And because of his blindness he was now destitute and socially marginalized. [v] In addition, this may have been Bartimaeus’ begging corner. D. Bartimaeus Meets Jesus With a 10-day hike ahead of them, there’s no time to lollygag. Despite the pressure of Passover . . . Mark turns our attention to this irritating blind destitute of a man yelling at the top of his lungs, V47, Jesus, Son of David, have mercy on me!! My guess is, that Jesus was doing what He always did when hiking . . . teaching, answering questions, interacting with the crowd. As they all walk the road out of Jericho, they pass two blind beggars, hunkered down by the roadside, blankets laid out to catch the coin tosses. Upon hearing that it was Jesus passing by, Bartimaeus, began yelling over and over. . . Jesus, Son of David, have mercy on me! ! V48, Many were sternly telling ‘Bartimaeus’ to hush. Apparently the yelling made it difficult for the crowd to hear Jesus. Unlike Zacchaeus who used a tree to see Jesus, Bartimaeus and friend are seeking to make their presence know by yelling. V49, Jesus stops and tells the crowd to bring this noisy blind man to Him. The point is, no one is too marginalized when it comes to Jesus, even as He faces the stress of the cross. The crowd is aggravated, and perhaps the disciples. But not Jesus. He stops and takes command of the situation. Luke tells us He commanded them to be brought to Him (Luke 18:40). It’s another teaching moment for the disciples and us--the marginalized are not marginalized when it comes to Jesus and the Gospel of the Kingdom. Also Bartimaeus becomes an object lesson on the power of persistent faith. The fickle crowd suddenly changes from rejection to acceptance—So they called the blind man, saying to him, “ Take courage, stand up! Jesus is calling for you.” Can we imagine what was running thru Bartimaeus’ mind when he heard the words, Jesus is calling for you? All the years of waiting, all the years of not knowing what it feels like to see live colors, all the years of living in darkness . . . Bartimaeus’ mind swirling, is the moment He will see? Mark observes Bartimaeus excitement, V50, He jumps to his feet, throws off his cloak. This is an important observation. The cloak was essential. Not only for keeping him warm on cool days, but also for collecting alms. It’s likely that the cloak was spread out at his feet to catch coins as they were tossed haphazardly his way. Without his cloak he would have great difficulty collecting alms. But when Jesus called, he tossed the cloak. Remember when Jesus called Matthew sitting at his tax table? [vi] He just got up and walked away. There’s an incredible lesson here—when Jesus calls, we let go of the things that hinder us from getting into the Kingdom of God. A new sense of security opens up for us. V51 , Someone takes Bartimaeus’ arm, or perhaps his walking stick, and leads him through the crowd. Silence reigns. Then a question from Jesus, What do you want Me to do for you? Don ‘t miss the question. Jesus has the habit of pulling back the curtain of our longings with questions. In John 1:38, John the Baptist tells Andrew and Peter to follow Jesus. As they followed, Jesus, turned and asked, "What are you looking for?" In John 5:6 Jesus comes to the pool of Bethesda filled with the sick, aged, disabled and socially ostracized. Jesus picks out a man who had been lame for 38 years and asks, Do you want to be healed? In Mark 10:36 James and John corner Jesus. Jesus asks them, What do you want Me to do for you? Now here He asks blind Bartimaeus, " What do you want me to do for you?" [vii] What a strange question to ask a blind man. But Jesus never asked a foolish question in His life. His question is intended to produce a dynamic exercise of faith. So how we answer Jesus’ question determines His response. There are people who, for whatever reason, are content with their weaknesses, their helplessness. In some cases it’s a means of fleeing life responsibilities. In other moments weaknesses and helplessness are channels for attention that could not begotten otherwise. So the question to Bartimaeus, "What do you want me to do for you?" While the disciples saw Jesus as the means to glory, thrones, prestige, position, Bartimaeus sees Jesus as the Son of David who brings mercy, healing and sight. If you identify with this man, the Lord is saying to you, " What do you want me to do for you?" V51, Notice Bartimaeus’ response, Rabboni, I want my sight . And immediately Jesus said, V52, " It is done. Your faith has made you well." And Bartimaeus saw clearly for the first time in his life. III. TRUTHS THAT SHAPE OUR LIVES The events we have just reviewed tell us something profound about God’s nature and shed light on the type of faith and prayer that is pleasing to God. So why do you think Mark put this story of Bartimaeus, "the blind son of honor", in this particular place? Let me highlight three possibilities. A. First, Jesus uses Bartimaeus’ blindness as a metaphor of spiritual blindness Bartimaeus was a visual object lesson of the spiritual blindness of the crowd and the spiritual blindness of the disciples. He becomes an object lesson of a persistent faith that brakes spiritual blindness. In the book, What the Story of Blind Bartimaeus Teaches Us About Fear, Surrender and Walking the Path to Joy. Author Roc O’Connor notes that “blindness serves here as a metaphor for the all-too-human unwillingness to recognize the barriers that keep us from recognizing God, ourselves, and others.” [viii] Bartimaeus acknowledges his obstacle of blindness, earnestly wants release from it. In the book Roc O’Connor takes a closer look at the way blindness is used in Mark and notices that “blindness,” (tupholos), relates mostly to idolatry, oppression and willfulness. Whereas the word for “seeing” (anablepo), is generally associated with “following Jesus’ way; So v52, following his request for sight, Bartimaeus immediately receives his sight. Luke tells us that he immediately began to follow Jesus, glorifying God (Luke 18:43). Persistent faith gave him what it took to throw off his cloak and walk in the light of Jesus. His blindness and begging come to an end. In that moment he surrendered his life and possessions to follow Jesus. The stigma of blindness and the poverty it brought was gone. That’s the Gospel of the Kingdom. B. Second, Persistent faith plows through barriers Bartimaeus and his blind friend faced at least two major barriers in reaching Jesus—their own blindness and the negativity of the crowd. Together they form a powerless situation. Because of blindness they could not see Jesus. Because of the negativity of the crowd they couldn’t reach Jesus. Despite blindness and the pressures from the crowd, they used what they had to reach Jesus--their ears and voices. V47 , When Bartimaeus heard that Jesus was passing by, he began to cry out with loud intensity. And V48 the people sternly tried to shut him up. The crowd gave sharp disapproval. Don’t miss this . . . these were people who were following Jesus. The people that one would expect to help, sought to shut him up. They intentionally tried to shut Bartimaeus up. After all he was blind and a social outcast. As Aminata Coote points out for us, In a society where physical ailments were believed to have been a punishment for sin, blind Bartimaeus was on nobody’s Christmas list. Yet Jesus, Immanuel, stopped and waited for the blind man to make his way to Him. [ix] Bartimaeus refused the pressure of the crowd. He wanted nothing less than to be touched by Jesus. In Hebrews 12:1–2 (NASB95) 1 . . . let us lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, 2 fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. Here we are encouraged to lay aside every obstacle or anything that will block us from God. In Bartimaeus’ case he chose to pursue God despite blindness and despite the negativity of the crowd. He banked everything on God and Him only. Like Bartimaeus we should be so desperate for Jesus that we chase after Him despite what others may say to us, despite the encumbrances such as blindness. We should want to be with God so much that we don’t allow our circumstances to block or hinder our reaching out.. C. Third, Bartimaeus’ faith is anchored on the mercy of Jesus As Jesus walked by, Bartimaeus heard who it was and called out to Him: V47 “ Jesus, Son of David, have mercy on me!” By calling Jesus the “Son of David,” Bartimaeus was affirming his belief that Jesus was the Messiah. The people told Bartimaeus to be quiet, but he kept calling out, more loudly, more persistently. It shows that he believed that Jesus was not like the other religious leaders, who believed that an individual’s poverty or blindness or bad circumstances were a result of God’s judgment. Bartimaeus appealed to Jesus’ character as one who cares for the poor and the brokenhearted [x] Jesus responded to his cries commanding him to be brought to Him. Blind, destitute, and a social outcast, he jumped up and came to Jesus. Jesus asked him, “v51 What do you want me to do for you?” Think about this for a moment. Bartimaeus was a beggar by trade. That’s how he survived day after day. Survival would have been a big deal. So he could have asked for money, food, or perhaps shelter. But he wanted something more sustainable. V51, “I want to see.” He had one desire, and he ran to Jesus with that desire. He did not preface his petition with a list of good works he had done or with any false humility; he simply expressed to Jesus his desire, and in faith, trusting that Jesus was both willing and able to fulfill it—he said to Jesus, I want to see. Hear Jesus words to him, v52, “Go . . . your faith has healed you, ” and Blind Bartimaeus instantly recovered his sight and followed Jesus By saying, “ Your faith has made you well, ” Jesus centralizes the necessity of persistent faith. Bartimaeus had the kind of faith that pleases God—a wholehearted trust in the Jesus. In Hebrews 11:6 (NASB95) we are told 6 without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him . Bartimaeus illustrates for us that God indeed “r ewards those who earnestly seek him”. Bartimaeus understood this truth. He earnestly sought the Lord, and his actions reflected the kind of faith that is pleasing to God. We need the faith of Bartimaeus—faith that drives a wedge through impossibilities, a faith that is intense and persistent despite the barriers of blindness and crowd negativity. Perhaps you are like Bartimaeus, wanting to see, really see. Perhaps you are struggling with the guilt of sin because you have never seen what a relief, what a glory it is, to have God forgive your sins. Psalm 32:2, 5 (NASB95) 2 How blessed is the man to whom the LORD does not impute iniquity, And in whose spirit there is no deceit! 5 I acknowledged my sin to You, And my iniquity I did not hide; I said, “I will confess my transgressions to the LORD”; And You forgave the guilt of my sin. When God forgives sin, your spiritual cataracts are removed and you can glorify God like Bartimaeus. And that my friends is absolutely true. Would you join me now in prayer? Heavenly Father, perhaps there is someone here today, someone listening today that is like Bartimaeus, crying out for you to free him or her from darkness. If that is true, may they pray with me . . . forgive my sin, wash my guilt away, and give me life. I believe that Jesus died for my sins, and I believe that almighty God raised Him from the dead. Today I confess my sins, and in repentance profess my faith in the death and resurrection of Jesus, my Savior. You said in the bible that if we confess our sins, you will be faithful and just to cleanse me of my sins and draw me into Your everlasting family. I love you Lord and thank you for eternal life with you forever. Amen Well, there you have it, the story and lessons we can learn from the life of blind, destitute, socially marginalized Bartimaeus. He was blind, but now he sees. The gift of life and sight he received from Jesus became instruments for causing people to glorify and praise God (Luke 18:43). If you have prayed this prayer in honest faith, you will want to write down your initials with the prayer along with today’s date as a reminder that you have come to Christ in faith, trusting him as your Lord and Savior. Like Jesus, we must be willing to listen, to stop, and to respond to the cries of those around us. And like Bartimaeus, we need to have persistent faith that pleases God. BTW, we are open for live worship gatherings mask or no mask if you have been fully vaccinated. If you are hesitant about being with a crowd, you can still join us on Facebook and YouTube. If you would like to contribute to this ministry, go to our website: Bensenvillebiblechurch.com, click on the Donation Drop down and pick your donation preference. Looking forward to meeting up with you again at next week’s posting. May God bless you this coming week. [i] Ray Stedman, The Ruler Who Serves The Ambitious Heart (Mark 10:32-52), https://www.raystedman.org/new-testament/mark/the-ambitious-heart [ii] John Piper, Men Moved by the Holy Spirit Spoke From God, (2 Peter 2:20-21), https://www.desiringgod.org/messages/men-moved-by-the-holy-spirit-spoke-from-god [iii] Alistair Begg, I Want To See (Mark 10:46-52), https://www.truthforlife.org/resources/sermon/i-want-see/ [iv] Ray Stedman, The Ruler Who Serves The Ambitious Heart (Mark 10:32-52), https://www.raystedman.org/new-testament/mark/the-ambitious-heart . https://www.abarim-publications.com/Meaning/Timaeus.html . The name Timaeus occurs only once in the Bible, and that in the curiously redundant statement that Timaeus was the father of Bartimaeus, whose name means exactly that: Son Of Timaeus ( MARK 10:46 ). The Greek name Timaeus comes from the word τιμη (time), meaning value: Excerpted from: Abarim Publications' Biblical Dictionary – τιμη - The noun τιμη (time) describes something that is dear, valuable or honorable. It stems from the verb τιω (tio), to honor, revere, prize highly or simply: to value or price. Both this verb and its noun speak of an intimate knowledge of the thing assessed, and an intimate knowledge of the item's usefulness relative to the economy at large. [v] https://becomingchristians.com/2018/07/15/the-inspiring-lessons-from-the-healing-of-blind-bartimaeus-mark-1046-52/ . According to the World Health Organization, an estimated 253 million people live with vision impairment: 36 million are blind and 217 million have moderate to severe vision impairment. Think about it for a second, that’s more than twice the population of our country, the Philippines. [vi] Matthew 9:9–13 (NASB95) 9As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He said to him, “Follow Me!” And he got up and followed Him. 10Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. 11When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” 12But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. 13“But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” [vii] Matt.20:32; Mk.10:51; Lk.18:41) [viii] Roc O'Connor I Want to See: What the Story of Blind Bartimaeus Teaches Us about Fear, Surrender and Walking the Path to Joy, Twenty-Third Publications, October 30th, 2017 [ix] Aminata Coote, 4 Powerful Lessons from Blind Bartimaeus, https://hebrews12endurance.com/blind-bartimaeus-broken-but-not-silent/ [x] Psalm 34:6 (NASB95) 6 This poor man cried, and the LORD heard him And saved him out of all his troubles. V18, 18 The LORD is near to the brokenhearted And saves those who are crushed in spirit.

34 - Living In Servitude (Mark 10:32-45)

33 - The Man and His Riches Watches Eternal Life Slip through His Fingers Like Dry Sand. (Mark 10:17-31

The Kingdom Of Heaven Is For Those Who Are Child-like (Mark 10:13-16) I. INTRODUCTION Hello. This is Dr. David Wolfe, one of the pastors at Bensenville Bible Church. Thank you for joining us. Our study today comes from Mark’s Gospel, chap 10, vs13-16. This event is also recorded in Matthew 19:13-15 and in Luke 18:15-17. Mark tells us in V13 that the local people were bringing children to Jesus . . . In Luke’s gospel we are told that it wasn’t just children, it also included infants. The point is, as Kent Hughes observes, the Gospel narrative is telling us that Jesus places children as young as babies on par with adults, and lifts up their faith as something to be sought after. [i] In summary, Jesus was pointing out for us that for the Kingdom of Heaven to become our reality, we must have the mindset of a child. In that context I have entitled our study—The Kingdom Of Heaven Is For Those Who Are Child-like Let’s take a moment and ask God to help us move beyond our cultural views of little children and infants. “Heavenly Father, thank you for this time you’ve given us to open your Word. I pray that we will be responsive to Your Word for us today. And that like little children we will obey the truth given, and not quibble with it or delay our response to it. Thank you for the clarity, encouragement and hope Your Word brings. In Jesus’ Name, Amen.” II. CONTEXT As we delve into vs13-16 there are a couple of highlights worth mentioning. Though our focus is on Mark’s account, we will also keep in mind Matthew and Luke’s record. A. Two Stories—Children & Rich Young Ruler—Meant To be Studied Together First, as we delve into these four verses, we need to keep in mind that Mark intends Jesus’ encounter with the children to stand in stark contrast to the story of the Rich Young Ruler that follows in vs17-31. These two events serve as bookends to v16 where we’re told that Jesus took the children into His arms and began blessing them. We will not grasp the fullness of either story without the other. Jesus is placing the faith of children in stark contrast to the money, riches and the pursuit of wealth highlighted by the Rich Young Ruler’s lifestyle. B. The Value Of Children In God’s Eyes Second, in these four verses Jesus places great value on children. Ray Stedman sees Jesus’ blessing of the children as the Children’s Magna Carta, the Bill of Rights for Children if you please, that would be for children everywhere in the world. Jesus is highlighting little children as an object lesson of great spiritual significance. [ii] C. Hope In A Child’s Death A third observation that is worth noting is that in these verses we are given some insight as to what happens to infants that die--a huge issue for those who have given birth, only to lose their child, whether in the womb or out of the womb. [iii] D. Overall Context And lastly, as we take a closer look at these verses, it is helpful to remember two basic lines of thought that flow through Mark’s Gospel. First, Mark’s Gospel is following Jesus through the eyes of Peter. The events recorded capture the most significant life changing Peter moments with Jesus. Jesus’ interaction with the children had a huge impact on Peter’s physic, as well as the other 11 disciples. He was being shown that young children and infants were more than irritants. They had huge value as person’s, whether in the womb or out of the womb. Jesus is giving a huge lesson on Kingdom of God citizenship. Second, we must also keep foremost in our minds that what Mark describes here is a continued unfolding of the message of the Gospel of the Kingdom that Jesus preached. When it comes to Kingdom issues, children have a profound worth. III. THE BLESSING As we unpack these verses, we need to ask ourselves: what lesson did Jesus want for His disciples to learn that would shape their lives and our lives as Kingdom messengers? The story opens in v13 with Mark telling us that the people were bringing children to Jesus so that He might touch them; but the disciples rebuked them. In Luke’s account it wasn’t just children, but infants were also being brought to Jesus. [iv] We can imagine a long line of people, not necessarily in an orderly fashion, bringing their children to Jesus. With each one, or perhaps two or three at a time, Jesus would take them into His arms, stroking their heads, lift His eyes to heaven as was His habit, and bless them. The line must have been massive. V13 tells us that the disciples were irritated by what was happening and ‘began’ rebuking the fathers and mothers, ie., turning them away. In their own way, it would appear that they were trying to protect Jesus. It was as if they had the idea that there were better things for Jesus to do other than cuddle children. For them, blessing children was an insult to Jesus’ dignity. [v] John MacArthur points out for us that the religious worldview of the disciples was that children had no place in their system of religious thought, no place before God until they became gown-ups where they could do things needed to gain God’s favor. [vi] And by-the-way, this was not the first time that the disciples sought to interfere with the message of the Gospel of the Kingdom by sending people away. They did this with hungry crowds in Matthew 14:15ff, and with the Canaanite woman in Matthew 15:21. However, V14, Jesus would have none of their seeming ‘acts of mercy.’ In fact, Mark tells us that Jesus, upon seeing what the disciples were doing, became indignant. That’s another way of saying that Jesus became very angry with His disciples when He realized what they were doing. This would be a good place to highlight the Gk word indignant . It’s a word filled with great negative emotion. Jesus was really angry with His disciples. The point for us, as Kent Hughs points out, is that the things which grieve us or tick us off, or irritate us reveal much about the kind of people we are. And what Jesus said and did here tells us volumes about Him. [vii] For Jesus, this was only one of many righteous outrage moments. To say the least, Jesus was angry hot, and made it plain to His disciples that He disapproved of their actions. Basically He blurted out, "Don't do that; stop it! Let the children come unto me; for to such as these belongs the kingdom of God." Remember back in chap 9:34, in the midst of Jesus’ explaining His coming death on the cross, the disciples were actually carrying on a private discussion as to which of them was the greatest. This whole greater-than-you-attitude now pops out again with their handling the crowds wanting Jesus to bless the little ones. In Luke’s account Jesus over-rules the disciple’s interference by calling the parents back, and to keep bringing their children to Him. As He was want to do, Jesus turns the negative moment into a powerful teaching moment. And in rebuking the disciples, Jesus rebuked their self-righteous-better-than-thou attitudes. The point for us to consider is, in the Gospel narrative, there is a place for anger. According to Ephesians 4:26 we are told, to be angry and sinned not. What Paul is telling us here is that there is a place for the emotional anger. The problem for us is, what do we do with our anger. Jesus uses His anger to bring transformation, not destruction of lives and property. Back to v14, what was the issue at hand that the people, the disciples, and us need to know? The key is caught up in the phrase, for the Kingdom of God belongs to such as these. Don’t miss what Jesus said—the Kingdom of God belongs to such as these little ones. His point, Infants and little children have a place in the Kingdom of God. That’s part of the message of the Gospel of the Kingdom. Infants, in the womb or out of the womb have supreme value in the eyes of God. Ray Stedman points out that this was a highly significant moment—that is, children have a huge part in God’s program. Ray Stedman writes, You cannot read this without seeing how attractive Jesus must have been to children. They loved Him immediately, and wanted to come to him. And He indicates here clearly that it is easy to come to Jesus when you are a child. He is the one they needed above anyone else. More than anything else, like the children we also need Jesus above anything and anyone else. This is what Jesus is saying. The one thing adults ought to concern themselves about, with respect to children, is to get out of the way and let them come to Jesus, and not to put roadblocks in their path, obstacles arising out of our own selfishness, but to let children come. [viii] V15, Jesus drives His point home— “Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.” Jesus says there is a child quality that we need to have a focus on. However, He doesn’t elaborate what receiving the kingdom of God like a child might be. He leaves that up for us to figure out. We need to note that when Jesus speaks about receiving the kingdom of God like a child, I do not believe He is referring to innocence as the quality for entering into the Kingdom of God. Children are not born in innocence and they are not without sin, even in their early years when they are so cute. Make a note of this, innocence is not the qualifying factor for entering God’s kingdom. If it were, none of us would qualify. There are no innocence people, whether adults or infants. In fact, Romans 3 tells us that there are none that are good, not even one (Romans 3:10-18). Children are born in sin (Psalm 51:5). They need Jesus as their Savior as much as any adult does. IV. TRUTHS THAT SHAPE OUR LIVES So let’s pause here and put our thinking caps on. By Jesus’ burst of anger, we clearly see that Jesus loves and cares for children. And second, in the teaching moment, Jesus affirms and marks infants, whether in the womb or out of the womb, as persons and spiritually adept. In saying, for the kingdom of God belongs to such as these, Jesus affirms their full spiritual temperament. I came across a great story by Steven Cole about an encounter that Luis Palau had with a child. He was in Bolivia for one of his crusades. As the story goes . . . Luis Palau started his day with a breakfast where he shared Jesus with a number of top government officials, and looking forward to a luncheon with the Bolivian President. At mid-morning, he was in the middle of a press conference in his hotel room when there was a knock on the door. A team member walked in with a small Bolivian girl, about eleven, who had seen Palau on TV and was anxious to talk to him. As Palau tells it, he felt a bit irritated with the team member for bringing this girl into his room in the middle of a press conference. But he greeted the girl, picked up a book, signed it, and gave it to her saying “Lord bless you, sweetheart.” He then began to usher her to the door. She took two steps, looked back, and said confidently, “Mr. Palau, I came because I really wanted to receive Jesus into my heart.” What a powerful moment for Mr. Palau. He was caught totally off guard. He immediately dismissed the newsmen, sat down, and led that little girl to Jesus. [ix] Vs 14-15 are stand out verses for us when it comes to Kingdom of God thinking— 14 . . . do not hinder them; for the kingdom of God belongs to such as these. 15 “Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.” Here are a number of take-a-ways for us: A. First, in these verses Jesus helps us work through the death of an infant, whether in the womb or out of the womb. Infants are a great illustration of those who enter the kingdom . . . they can do absolutely nothing to earn it. Remember, Jesus came preaching the good news about the Kingdom of God (Mark 1:14-15). The Kingdom of God is the sphere in which God rules over those who belong to Him. It’s the spiritual domain in which souls exist under His special care. Jesus did not say that Infants, little children, will possess the kingdom of God if they are baptized. He simply says the Kingdom of God belongs to them. John MacArthur helps us here. What we’re saying here is that babies, when they are babies, before they reach a point in time when before God they become accountable for believing or not believing, are under special divine care. They have a place of care in His kingdom. He doesn’t say elect babies are in the kingdom, as some would espouse, and non-elect babies are not. He doesn’t say that. He doesn’t say elect babies being in the kingdom will go to heaven; non-elect babies not being in the kingdom will go to hell. He doesn’t say that. He simply says categorically babies are in the kingdom, the kingdom belongs to them. [x] The point is, until children can consciously follow the intents of their heart which is morally corrupt and evil [xi] (Mark 7) they belong to the Kingdom of God because of God’s grace. Until they come of age, they are not responsible for their spiritual choices between sin and righteousness because they are utterly helpless to make any kind of choice. When an infant, a little child dies, they receive salvation at the point of death only because of God’s sovereign grace. B. Second, in these verses Jesus hammers home the condition of one’s heart/mindset for entering into the Kingdom of God. No one will get into the Kingdom of God unless he or she receives God’s salvation like a child—absolutely no one! This is huge for us. How are we to understand and apply this? Jesus is not talking about innocence. And I don’t think He is talking about such things as trust, receptivity, simplicity, or wonder, . . . as amazing as these qualities might be in a little child. [xii] When Jesus highlights receiving the kingdom of God like a child, He has in mind helpless dependence-- regardless of race, culture, or background, every child is helplessly dependent. In the words of Kent Hughes, Every single child in the world is absolutely, completely, totally, objectively, subjectively, existentially helpless! And so it is with every child who is born into the Kingdom of God. Children of the Kingdom ones for whom everything must be done enter it helpless,. [xiii] That is the point of the Gospel of the Kingdom. Without the news of Jesus’ life, death, burial, and resurrection, there is no hope. We come to God not on our terms, but with nothing to offer as an infant. In the words of the song Rock of Ages by Augustus Toplady Nothing in my hand I bring, Simply to Thy cross I cling; Naked, come to Thee for dress: Helpless, look to Thee for grace. [xiv] The question we must all answer, Have you, have I come to Jesus like this? Jesus also makes a note in Matthew 18:3-4 that Helpless dependence nurtures an attitude of humility. 3 “Truly I say to you, unless you are transformed and become like children, you will not enter the kingdom of heaven. 4 “Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. Robert Stein sums this up like this: "Jesus did not say that God’s kingdom belongs “to these” but “to such as these.” Luke 18:17 (NASB95) “ Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.” Jesus was appealing to a quality possessed by little children that is essential for entering God’s kingdom. That quality is to come to Him with an attitude of helpless dependence, like an infant or small child who lacks anything to boast of and therefore can make no claim on God (cf. Lk 18:9–14 ; Matt 18:4 ), [xv] C. Further, as a side note, in the formative years of infants, little children, come with a ‘follow thru attitude’. In addition, by nature children respond to what they are taught. In general they put it into prompt and immediate action. They do not delay, wait, or even say, Hold on, I have to think this over, like us adults have a habit of doing. If you tell the child something, or they see something being done, they will do it without delay. This principle is huge in light of the story that follows with The Rich Young Ruler. Hudson Taylor, the pioneer missionary to China, scrawled this note as he neared the end of his life: “I am so weak that I cannot work; I cannot read my Bible; I cannot even pray. I can only lie still in God’s arms like a child . . . helpless dependence. [xvi] . I found a poem that says it well Make me, O Lord, to be a child again, So tender, frail, and small, in self possessing nothing, and in You possessing all. O Savior, make me small once more, that downward I may grow, and in this heart of mine restore the faith of long ago. With thee may I be crucified-No longer I that lives- O Savior, crush my sinful pride by grace which pardon gives. Make me, O Lord, a child again, Obedient to Your call, In self possessing nothing, and in You possessing all. [xvii] And that my friends is absolutely true. Let’s close in prayer …Heavenly Father, We pray that we will be responsive to this word. That like little children we come as helpless dependence on the life and work of Jesus, who took our just judgement, exchanging His righteousness for our unrighteousness. May those who hear this message bow in hopeless dependence on you, accepting Jesus as their Lord and Savior. Amen. Well, as you go this week, keep ever in mind that infants, little children are of supreme importance to God. The greatest ministry we can have is to lovingly evangelize our children. That should be our life’s priority because when children reach the ability to choose sin or righteousness, they become stewards of their lives. Because their hearts are corrupt, they will gravitate to do evil. Without Jesus they are lost. That’s all for today. Don’t forget, In the midst of the swirling difficulties, God is walking with you. Remember we offer Live-worship on Sundays on Facebook and YouTube. And BTW, we are going to open up for worship gatherings beginning Sunday, May 2 nd . If you are hesitant about being with a crowd, I invite you to continue worshiping with us from the comfort and security of your home with FaceBook and YouTube. If you would like to contribute to this ministry, go to our website: Bensenvillebiblechurch.com, click on the Donation Drop down and pick your donation preference. Looking forward to meeting up with you again at next week’s posting. May God bless you this coming week. [i] R. Kent Hughes, Mark: Jesus, Servant and Savior , vol. 2, Preaching the Word (Westchester, IL: Crossway Books, 1989), 56. [ii] Ray Stedman, The Plight Of The Over Privileged (Mark 10:13-31), https://www.raystedman.org/new-testament/mark/the-plight-of-the-overprivileged [iii] Cf., John MacAthur, Why Jesus Blessed The Little Children (Mark 10:13-16), https://www.gty.org/library/sermons-library/41-50/why-jesus-blessed-the-little-children [iv] (plural of paidíon were “infants” (plural of bréphos, Luke 18:15). [v] https://www.preceptaustin.org/mark-10-commentary#10:16 , Swete says, “discouraged the attempt as idle or, more probably, as derogatory to the Master’s dignity.” (Mark Commentary) [vi] John MacAthur, Why Jesus Blessed The Little Children (Mark 10:13-16), https://www.gty.org/library/sermons-library/41-50/why-jesus-blessed-the-little-children [vii] R. Kent Hughes, Mark: Jesus, Servant and Savior , vol. 2, Preaching the Word (Westchester, IL: Crossway Books, 1989), 56. [viii] Ray Stedman, The Plight Of The Over Privileged (Mark 10:13-31), https://www.raystedman.org/new-testament/mark/the-plight-of-the-overprivileged [ix] Steven Cole, https://www.preceptaustin.org/mark-10-commentary#10:16 [x] John MacAthur, Why Jesus Blessed The Little Children (Mark 10:13-16), https://www.gty.org/library/sermons-library/41-50/why-jesus-blessed-the-little-children [xi] “The heart is deceitful above all things and desperately wicked and who can know it?” These are little sinners. Balled up in that little, precious, infant bundle is the full corruption of fallen humanity in its totality. The Bible is absolutely clear that all children are sinners from conception, Psalm 51, the principle of iniquity is embedded in their persons. Mark 7, “It’s not what comes to a person from the outside that defiles him, it’s what comes up from the inside that defiles.” The defilement is inherent, it’s on the inside. It’s embedded. Iniquity is embedded in the fabric of their lives.The idea that children are sort of born as morally neutral is not true - is not true. They are morally corrupt and irresistibly bent toward sin. They are not neutral. They are corrupt. It just takes a while for them to reach the place where they can make the choices that evidence that corruption. There has been a view through church history that children are morally innocent and morally pure until they choose to sin. That’s Pelagianism, still around in the form of semi-Pelagianism or Arminianism, and it says we don’t have to sin; when we do sin, that’s when we fall.By the way, that view was denounced as heresy after the death of Pelagius. We are not born innocent, we are born guilty of Adam’s sin, and we are born corrupt, having inherited Adam’s nature. Proverbs 22:15 , “Foolishness is bound in the heart of a child” or Genesis 8:21 , “The imagination of man’s heart is evil from his youth,” and youth in the Hebrew is the word for childhood and encompasses infancy, from the very get-go. Isaiah 48:8 , “I know that you would deal very treacherously and were called a transgressor from the womb.” So all are conceived and born infected with sin, corrupt motives, attitudes, desires, ambitions, and objectives. [xii] R. Kent Hughes, Mark: Jesus, Servant and Savior , vol. 2, Preaching the Word (Westchester, IL: Crossway Books, 1989), 59. [xiii] Ibid. [xiv] Augustus Toplady, Rock of Ages, https://library.timelesstruths.org/music/Rock_of_Ages/ [xv] Robert Stein, https://www.preceptaustin.org/mark-10-commentary#10:16 [xvi] Joanie Yoder, Hug Of The Heart, Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. — Reprinted by permission. All rights reserved ). https://www.preceptaustin.org/mark-10-commentary#10:16 [xvii] Keith Davis, https://theseed.info/sermon.php?id=243

31 - The Divorce Dilemma (Pt 2) - (Mark 10:9-12)

30 - The Divorce Dilemma (Pt1) (Mark 10:1-9)

Four Radical Life Choices (Mark 9:42-50) I. INTRODUCTION Hello. This is Dr. David Wolfe, one of the pastors at Bensenville Bible Church. Thank you for joining us. We’re looking forward to the day when we can gather again without covid restrictions. And it appears that time is not too far in the distance. When that time comes, I invite you to join us as my guest at 280 S. York Rd., in Bensenville. Our study today comes from Mark’s Gospel, chap 9, vs42-50. I’ve entitled our study Four Radical Life Choices As we read these verses, Jesus and Disciple Team are still in Capernaum at Peter and Andrew’s home. A lot of adventure has taken place here—For example, 1:30-31, the healing of Peter’s mother, 2:1-12 their roof being torn wide open for the healing of the paralytic, just to mention a few. Jesus now focuses in on four radical life choices that reflect Kingdom of God living. Let’s take a moment and ask God to open our minds to Kingdom of God life choices. “Heavenly Father, thank you for this time you’ve given us to open your Word. Help us to get a grasp of our calling to be radical about our choices. Thank you for the clarity, encouragement and hope Your Word brings. In Jesus’ Name, Amen.” II. BRIDGING THE CONTEXT Well, lets open our Bibles to Mark 9:42-50. In these verses Jesus gives His disciples, and us, four life choices that characterize citizens of the Kingdom of God. In the opening chapter of Mark, we are told that Jesus came proclaiming the Gospel of the Kingdom of God; repent and believe in the gospel (1:14-15). What I want us to get a grip on is, what we are looking at today is part of the message of the Gospel of the Kingdom of God. As we read the verses at hand, you’ll notice that in some of your Bibles, vs44, 46 are either missing, or bracketed, or footnoted. That is because in key manuscripts these two verses do not occur. However, v48 does quote the missing verses (vs44, 46). I think we can assume that in history past some scribe saw the importance of v48, and decided to doubled down, to make sure we don’t miss what’s being said. [i] Anyway, follow along as I read for us the verses God would have for us to focus on. 42 “Whoever causes one of these little ones who believe [in Me] to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea. 43 “If your hand causes you to lose your faith, cut it off! It is better for you to enter life disabled than to have two hands and go to hell, to the fire that cannot be put out. 45 If your foot causes you to lose your faith, cut it off! It is better for you to enter life lame than to have two feet and be thrown into hell. 47 If your eye causes you to lose your faith, tear it out! It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell. 48 In hell worms that eat the body never die, and the fire is never put out. 49 For everyone will be salted with fire. 50 Salt is good. But if salt loses its taste, how will you restore its flavor? Have salt within you, and live in peace with one another.” Mark 9:42–50 (GW) Talk about a mental tsunami!!! Jesus is laying out some really mind boggling stuff. Stuff like hanging millstones around necks, drowning people in the sea, cutting off hands and feet and plucking out eyes, about Hell in terms of fire that will not be quenched and worms that do not die, and then being salted with fire. In short, Jesus is telling His disciples that the gospel of the Kingdom is a call for serious radical behavior. Mark this down, to be a Jesus Follower is a call to deviate from what we have come to accept as normal. The Gospel of the Kingdom is a call to a fervent life style. III. FOUR LIFE CHOICES In these verses Jesus lays out four life choices—Don’t be a stumbling block to other Jesus Followers, Strive for purity with fervency, live faithfully, and live sacrificially. Let’s take a closer look at each of these life choices. A. Don’t Be A Stumbling Block The first one comes in V42, Whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea. The first life choice for living in the Kingdom of God is choose not to be a stumbling block to other Jesus Followers. [ii] Remember, the disciples are struggling with prideful hearts, of greatness, of being top-dog over others. When we come to v42, Jesus is still holding a little child mentioned in vs36-37. He now drills down, telling His Followers to be careful how they minister. Jesus tells us that the consequences of leading another Jesus Follower astray is not healthy. It would be better for such a person to have a heavy millstone hung around their neck, and cast into the sea. Kent Hughes captivates what’s being said as particularly horrifying—being cast into the sea with no escape, struggling, and then hanging motionless in the darkness, hidden from life and the world. Jesus used the most graphic terms to make the point that it would be better to be drowned than to cause humble believers (“little ones”) who served him to fall into sin! [iii] The warning is harsh. God has a problem with how we treat one another. Psalm 105:15 (NASB95) “Do not touch My anointed ones.” Hebrews 10:31 (NASB95) It is a terrifying thing to fall into the hands of the living God. [iv] Listen so carefully, as citizens of the Kingdom of God, God holds anyone who implores another believer into sin accountable. It’s bad news to anyone who participates in spiritual seduction—from the Joseph Smiths, Jim Joneses, David Bergs, and Shirley MacLaines to modern day smooth talkers. There is a double woe to all who stand in pulpits and redefine scripture with empty words. Jumping back to Mark 9:37 (NASB95) “Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me.” The point being, how we treat another believer is how we relate to Jesus, and how we relate to Jesus is how we relate to God [v] . Mark this down. The warning applies to any believer, who because of their elitist attitudes, entices another to sinful thinking, to sinful behavior, it would be better that such a person be buried in the deepest sea with no possibility of return. As citizens of the Kingdom of God, we are called to ‘walk uprightly’ in our relationships with other Jesus Followers. B. Second, Strive For Personal Purity Our second choice comes in Vs43–48 (NASB95) 43 “If your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than, having your two hands, to go into hell, into the unquenchable fire, 45 “If your foot causes you to stumble, cut it off; it is better for you to enter life lame, than, having your two feet, to be cast into hell, 47 “If your eye causes you to stumble, throw it out; it is better for you to enter the kingdom of God with one eye, than, having two eyes, to be cast into hell, 48 where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED. Here our choice for living in the Kingdom of God is to be aggressive as to our personal purity. Jesus’ words are radical, harsh, severe—seeming to actual suggest the removal of a hand, or a foot, or even an eye. We need to point out here that Jesus is not talking about a literal mutilation of body parts as some have interpreted it, but a calling for a radical lifestyle of purity. In striving for personal purity, we need to be on our guard less we entice others into sin by our hands (that would be what we do), by our feet (that would be where we go), and by our eyes (that would be what we look at). Jesus’ point is, we must aggressively be on-guard as to sin. He is talking about a mutilation of the sins that swirl around in all of our hearts. Sins that our culture gravitates to. What sort of sins does Jesus have in mind to guard against? Mark 7:14, 20-23 (NASB95) evil thoughts, fornications, thefts, murders, adulteries, 22 deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. 23 “All these evil things proceed from within and defile the man.” James 1:14–15 (NASB95) Sinful behavior is the product of lust conceiving in the heart and bringing forth sin actions. As Jesus Followers, these sins place all of us in a state constant war within ourselves (Galatians 5:17 (NASB95) We are not to be lackadaisical when it comes to sin. Paul captures this in Romans 8:13 (NASB95) by the Spirit ‘we are called’ to put to death the deeds of the body, ‘if you do’ you will live. In context, the point being, we are to, as John Owen states it in his book entitled Of The Mortification of Sin in Believers, to be about killing sin or it will be killing you! [vi] In the words of John Piper, “Killing sin is not optional. This is a mortal combat: Sin dies or we die. We are to refuse to settle in with sin.” [vii] Colossians 3:5 (NASB95) Consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. These gory metaphors of cutting off one’s hand, foot, or eye tell us that halfway measures of dealing with sin just will not do it. We must be decisive and complete—as serious and final as a hand or foot or eye cast upon the floor. [viii] The fight against sin depends entirely on how valuable the Kingdom of God is to us. We are faced with a choice, it’s either sacrifice the pleasures of the heart or suffer the consequences of being cast into hell, v48, where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED. The reference to hell in vs43, 45, 47 points to the disastrous consequence of not dealing with sin. In keeping with the metaphor of severe traumatic sacrifices, ‘their worm does not die’ points to an eternal existence of remorse, regrets, over the grace rejected. And the fire is not quenched points to a state of eternal excruciating torment. David Guzik highlights for us that the message of Jesus was clear: knowing how terrible hell is, it is worth any sacrifice to avoid. Therefore, we cannot think of the kingdom of God just in the context of reward; we must also think in terms of ongoing sacrifice and victory. [ix] Therefore . . . 2 Corinthians 7:1 (NASB95) let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. The point being for us, we need to be living actively in a cleansing mode, ridding ourselves of impurities, perfecting holiness in the fear of God. The choice for us is either holiness in the eternal Kingdom of God or an eternal dwelling in hell C. Third, Live Faithfully The third life choice comes in Vs49 49 “For everyone will be salted with fire. Salt and fire were very much part of the Temple sacrifices. [x] 1. Salt is a preservative, suggesting endurance. When God makes use of this metaphor, He is urging us to be faithful despite how circumstances appear on the surface because His Word is absolutely sure. So our third life choice is we choose to go for the long haul. According to Leviticus 2 salt was added to sacrifices as a symbol of God’s covenant. V13, ‘Every grain offering of yours, moreover, you shall season with salt, so that the salt of the covenant of your God shall not be lacking from your grain offering; with all your offerings you shall offer salt. The salt of the covenant of God reminds us that God is a covenant keeping God. A reminder of His enduring faithfulness. In application our lives are to be lived out in the midst of the crucible of life enmeshed in the promises of God over the long haul. For in those promise we find our durability and endurance. Romans 15:4 (NASB95) For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope. 2. Fire is symbolic of hardship, trials, testing, persecution. The picture is that Jesus Followers are going to find their commitments tested by fire. 1 Peter 1:6–7 (NASB95) 6 In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, 7 so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; In an article entitled Walking Together in God’s Promises by Monte Hammer, The refiner of gold heated the gold until it melted and dross rose to the top. The refiner scraped off the dross and continued to heat the gold until more dross rose to the top, and he scraped it off again. When the refiner saw his face reflected in the gold, he turned down the heat, for the gold had been refined – purified. [xi] How we endure those trials demonstrates the value to which we hold to the Kingdom of God (Matthew 13). As we see God at work through trials, He is using them for our good (James 1:2-4). Our faith grows stronger, giving us the ability to go the distance. Salt brings savoring in the midst of those trials, preserving us in the midst of the warfare. Brent Kercheville points out for us that that salt is our unwavering allegiance to Jesus and the gospel in the midst of fiery trials. It is in the trials that we put off the old self and put on the new self (Ephesians 4:22-24). [xii] D. Fourth, Live Sacrificially The fourth life choice comes in v50, 50 “Salt is good; but if the salt becomes unsalty, with what will you make it salty again? Have salt in yourselves, and be at peace with one another.” Here the choice for living in the Kingdom of God living a sacrificial life, which has a preserving impact on our decaying culture. Because salt symbolizes durability, endurance, preservative, and is meant to remind us that God is a covenant keeping God, so we are called to actively season our lives with preserving power of His faithfulness and maintain a flaming passion for the Kingdom of God in our lives. [xiii] In application, our lives are to be lived out enmeshed into the promises of God. For in those promise we find our durability and endurance. Romans 15:4 (NASB95) For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope. Kent Hughes points out for us that the promises of God ought to quicken the conscience, elevate conversation, restrain ethical corruption, promote honesty, and raise the moral atmosphere of society. [xiv] Me thinks that one of our problems, as Jesus Followers, is that we are losing our saltiness. Because we are not killing the swirl of sins within us, sin is diluting our faith commitment, causing us to lose our distinctness in our culture, weakening our preservative qualities. In context, the disciples have been busy discussing whose the greatest. Jesus is telling them, Stop fighting amongst yourselves. Stop striving to elevate over each other. Stop this ongoing g competition between each other. Stop inciting each other to prideful temptation. [xv] It was all of those attitudes that were diluting their saltiness. In Matthew 5:13 (NASB95) Jesus told them that they/we are the salt of the earth . . . the point is, as Jesus Followers, we are the only hope that our culture has for spiritual influence. There is no other spiritual salt preservative for our culture. As we wrap up these four life choices, notice the last part of v50. Jesus closes it off with these words: Have salt in yourselves and be at peace with one another. I take that if we are to be at peace with one another, each of us must be salty. If the disciples had the “salt” in themselves, then they would not be arguing about who would be the greatest in kingdom of God (9:34). Jesus is telling them that they must not allow the salt within them to be made useless by their wrangling over position and concerns of this world. [xvi] To have salt in ourselves means that we have within us those qualities that promote truth, kindness, peace, joy, etc., within the body of Christ, putting us at peace with one another. IV. TRUTHS THAT SHAPE OUR LIVES Let’s pause here and reflect on these four radical life choices that Jesus says are central to the gospel of the Kingdom. 1. First, Don’t be a stumbling block, ie., inciting other Jesus’ Followers to sin in their actions and relationships. 2. Second, Be radical about killing the sins of the heart--enhanced by our hands(what we do), by our feet (where we go), and by our eyes (what we see). That may mean we have to change our music tastes, magazine choices, theater attendance, and the use of the internet library, to mention a few. 3. Third, we commit to the long haul of walking with God. Steven Cole points out for us that many obey God as long as it gets them what they want out of life, but if they have to go through extended trials, forget it. When we peel it all away, it’s really self, not God, we are serving. But righteous people walk with God, which means obedience over the long haul, in spite of opposition or trials. [xvii] 4. Fourth, embrace the sacrificial life. To live the life of sacrifice is to live a life of worship. Michael Vanlaningham explains, “Rather than be shaped to look like the world, the Christian’s mind is to be renewed in order to appreciate the importance and benefits of God’s will as revealed in His Word". A living sacrifice means believing who God says we are and what He has promised for us. This is where our confidence comes from, and our lives will radiate God’s presence and mercy when we embrace our confidence in Him. [xviii] And in so doing, we will be the salt of the Kingdom of God in a thirsty world, giving us opportunities to offer thirst quenching spiritual water to the thirsty. Jesus said, If anyone thirsts, let him come to me, and drink. And that my friends is absolutely true. Let’s close in prayer … Our great and glorious God, help us to remember when we go through dark and troubling times that we are seeing only a part of the entire picture. Help us always to seek your glory. Let us remember when we see the outcasts in our society—the weak, the homeless, the suffering—that we may be seeing Your face. Grant us Your power to do great things or small things for You, realizing that in Your kingdom, there are no small things. Amen. [xix] Well, as you go this week, Jesus taught that Kingdom citizenship requires that we not lose the flavor or our Creator. Colossians 4:6 (NASB95) Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person. Like salt on food, when we season our words properly people are encouraged. If we are chasing our own plans, goals, and ambitions, or that of the worlds, we lose our saltiness. The Jesus Follower who does not live out the values of the kingdom of God is unsalted salt, that is, salt that has lost its purpose.” And so I must ask, how salty or unsalty are you? Remember we offer Live-worship on Sundays, both on Facebook and YouTube. At this time I invite you to join us from the comfort and security of your home. If you would like to contribute to this ministry, go to our website: Bensenvillebiblechurch.com, click on the Donation Drop down and pick your donation preference. And don’t forget, In the midst of the swirling difficulties, God’s is walking with you. Looking forward to meeting up with you again at next week’s posting. May God bless you this coming week. [i] John MacArthur, Radical Discipleship (Mark 9:42-50), https://www.gty.org/library/sermons-library/41-47/radical-discipleship [ii] Eckhard J. Schnabel, Mark, TNTC, p226. The verb ‘cause to stumble’ (skandalizo; cf., 4:17; 6:3) describes here a person who causes followers of Jesus to stumble; the metaphor of ‘tripping’ indicates the ‘downfall’ or failure of their commitment to Jesus, as in 14:27, 29 where the verb is used to describe the failure of the disciples when Jesus was arrested. [iii] R. Kent Hughes, Mark: Jesus, Servant and Savior , vol. 2, Preaching the Word (Westchester, IL: Crossway Books, 1989), 36–37. [iv] Psa 37:12 A Psalm of David. Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. 2 For they shall soon be cut down like the grass, and wither as the green herb. [v] John 13:20 (NASB95) “Truly, truly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.” 1 Corinthians 6:17 (NASB95) But the one who joins himself to the Lord is one spirit with Him. 1 Peter 5:2–3 (NASB95) 2shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. [vi] John Owen, Of The Mortification of Sin in Believers, Grand Rapids, MI: Christian Classics Ethereal Library, https://ccel.org/ccel/o/owen/mort/cache/mort.pdf ., p6. [vii] John Piper, Thirteen Practical Steps to Kill Sin, https://www.desiringgod.org/articles/thirteen-practical-steps-to-kill-sin [viii] R. Kent Hughes, Mark: Jesus, Servant and Savior , vol. 2, Preaching the Word (Westchester, IL: Crossway Books, 1989), 40. [ix] David Guzik, Mark 9 – The Transfiguration, https://enduringword.com/bible-commentary/mark-9/ [x] Leviticus 2:13 (NASB95) ‘Every grain offering of yours, moreover, you shall season with salt, so that the salt of the covenant of your God shall not be lacking from your grain offering; with all your offerings you shall offer salt. Ezekiel 43:24 (NASB95) ‘You shall present them before the LORD, and the priests shall throw salt on them, and they shall offer them up as a burnt offering to the LORD. Exodus 30:35 (NASB95) “With it you shall make incense, a perfume, the work of a perfumer, salted, pure, and holy. [xi] Monte Hammer, Waling Together in God’s Promises, https://possesshispromises.com/2020/08/02/perseverance-in-the-fire/ [xii] Brent Kercheville, Mark 9:42-50, Hell Is Not Worth It, https://westpalmbeachchurchofchrist.com/new-testament/mark/hell-is-not-worth-it.html [xiii] Kenneth Wuest, Wuest’s Word Studies, Mark (Grand Rapids, MI: Eerdmans Publishing Co, 1950), p193 [xiv] R. Kent Hughes, Mark: Jesus, Servant and Savior , vol. 2, Preaching the Word (Westchester, IL: Crossway Books, 1989), 42. [xv] Cf., John MacArthur, Radical Discipleship (Mark 9:42-50), https://www.gty.org/library/sermons-library/41-47/radical-discipleship [xvi] Bruce B. Barton, Mark , Life Application Bible Commentary (Wheaton, IL: Tyndale House Publishers, 1994), 274–275. [xvii] Steve Cole, Lesson 11: The Men Who Had Connections With God (Ezekiel 14:12-20), https://bible.org/seriespage/lesson-11-men-who-had-connections-god-ezekiel-1412-20 [xviii] Michael Vanlaningham, Moody Bible Commentary, Moody Publishers Chicago, 2014. [xix] Rodney L. Cooper, Mark , vol. 2, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 156.

28 - The Radical Life (Mark 9:30-41)