马可福音

Meditative Reflection
The Magic of Wealth

“It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” (Mk. 10:25)

Of course, the Bible is full of people of wealth who fear the Lord and are exemplary in their faith. Abraham is one such example and Job is another. But it does not take away the truth that it is harder for the rich to enter the kingdom of God.

This statement of Jesus came as a surprise to His disciples, and you may even side with them.

We like to emphasize that it is the “love” of money that is the root of all kinds of evil, and not “money” itself (1 Tim. 6:10), and thus rich and poor alike can be trapped by their love of money.

But, if we are honest, we have to agree that money or wealth does carry some unique “roots” of temptation, and they include (1) power, (2) means to pleasure, (3) pride, and (4) sense of security or self-dependence.

As a Chinese proverb says, “Money can make the devil work for you” (my paraphrase). We also know that power does corrupt a person, that more money can mean more power, and that more power leads to greater corruption.

Pleasure has a way of luring our hearts from things spiritual. Look no further than the church. For those living near snowy cold lands, church attendance drops when the ski season begins.

Pride is the sin that marks the fall of Satan and when money comes (usually from success), pride stands in the way to the kingdom of God.

But in I Timothy, Paul points out that money does give us a false sense of security and the rich are most susceptible to putting “their hope in wealth” (1 Tim. 6:17).

Fortunately, Jesus says, “With man this is impossible, but not with God; all things are possible with God.” (Mk. 10:27).

I have seen God perform the “impossible” on some of the rich, and it often takes the form of a “surgery” that cuts away the “roots” of the temptation.

Meditative Reflection
Learning from One’s Mistake

"They replied, 'Let one of us sit at your right and the other at your left in your glory'.” (Mk. 10:37)

While Matthew and Mark made mention of this request by John and James, we find no record of this event in the gospel of John. Maybe, by the time of the writing of his gospel, John saw no need to repeat what had already been told twice in the other gospels. Or maybe, he was too ashamed to talk about it.

Indeed, to make such a request right after Jesus repeated His message about His impending suffering and crucifixion in Jerusalem was simply too insensitive. It must have hurt Jesus deeply at the time.

To answer that they can drink His cup and be baptized with His baptism was also most ignorant. But as it turned out, James became one the first martyrs among them (Acts 12:2). James was one of the first to drink His cup and be baptized with His baptism. As the brother of James, John understood how big a blunder they both had made by saying, “We can” (Mk. 10:39). This, perhaps, explains why this “son of thunder” (Mk. 3:17) would eventually turn into the “disciple of love”.

Meditative Reflection
The Insensitive Crowd

“Many rebuked him and told him to be quiet, but he shouted all the more, 'Son of David, have mercy on me!' ” (Mk. 10:48)

I wonder who might be the “many” who rebuked the blind man and why?

Obviously they thought Jesus was too important a person to be disturbed at a time like this.

The subsequent greeting with “Hosannas” indicated that many in the crowd considered Him likely the Messiah. Yet, they also sensed the hostility of their religious leaders against Him. So, whether with excitement or with fear, they were anticipating something dramatic and significant to happen. As a result, it was most inappropriate for a beggar to yell for healing and try to stop the procession toward Jerusalem.

If I were in the crowd, I would have silenced this blind beggar too, because my mind would be totally absorbed by my intense desire to know who Jesus is, and my heart would be totally occupied with what the leaders might do to Him, knowing too well how wicked and hypocritical they were.

In other words, my heart might not be in the wrong place, and my mind might even be concerned with the kingdom of God, and yet they would totally be misplaced!

Why?

My heart has to be in tune with the heart of Jesus, and my mind in tune with His mind.

Even in the face of His impending sacrifice, Jesus cares about the plight of the blind man. The plea of one who is deeply hurt is a plea He always hears. The fact is, we are all blind like this man, and we are all helpless and needy like this beggar. Jesus cares!

Yes, He was entering into the final phase of His mission—the salvation of all mankind and that includes this blind beggar. It is time for his salvation too and so we read that he was not only healed, but he immediately “followed Jesus” (Mark 10:52).

I am afraid, often in our zeal for the work of the church and in our intense pursuit of Biblical knowledge, we are totally oblivious to the need of those around us to the point that we either fail to hear their cry for help, or worse, we silence them, so that the service or the work of the church can carry on.

Meditative Reflection
The Lowly Messiah

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

There is no doubt that the rabbis understood Zechariah 9:9 referred to their Messiah, but how did they reconcile their idea of their triumphant Messiah of Daniel with this lowly Messiah riding on a colt? Lightfoot has this insight to share with us from the Talmud, as he expounds on the entrance of Christ into Jerusalem:

“This triumph of Christ completes a double prophecy: 

1. This prophecy of Zechariah here mentioned.
   
2. The taking to themselves the Paschal lamb, for this was the very day on which it was to be taken, according to the command of the law, Exod. Xii.3: ‘In the tenth day of the month, they shall take to them every man a lamb'.

“It scare appears to the Talmudists, how those words of Daniel concerning the Messias, that ‘he comes with the clouds of heaven,’ are consistent with these words of Zechariah, that ‘he comes sitting upon an ass.’ 'If (say they) the Israelites be good, then he shall come with the clouds of heaven; but if not good, then riding upon an ass.' Thou art much mistaken O Jew: for he comes ‘in the clouds of heaven', as judge and revenger, because you are evil and very wicked; but sitting upon an ass, not because you are [good], but because he is good…King Sapores said to Samuel, ‘You say your Messias will come upon as ass, I will send him a brave horse'. He answers him, ‘You have not a horse with a hundred spots as is his ass'. In the greatest humility of the Messias they dream of grandeur even in his very ass.”
(Commentary on the NT from the Talmud and Hebraica, Vol. 2, 270-271)

In other words, the rabbis still could not come to grips with the fact that the power of their Messiah is fully revealed in His lowliness. No wonder they rejected the crucified Christ!

Meditative Reflection
House of Prayer

“Is it not written: 'My house will be called a house of prayer for all nations'? But you have made it ‘a den of robbers'.” (Mk. 11:17)

Jesus is quoting from Isaiah 56:7 which is an amazing prophecy in that the temple would not only be a house of prayer for Israel, but for all nations. Of course, even if the Jews believed in this prophecy, they could only imagine that, we gentile proselytes, could pray only in the “court of the gentiles”, and not together with them, the People of God.

But Peter testifies that we, who were not a people, are now “the People of God; once you had not received mercy, but now you have received mercy.” (1 Pet. 2:10)

Indeed, we, who were once not allowed to worship inside the temple, are now the temple of the Holy Spirit. Isn’t it amazing!

But Jesus maintains that, even with such a dramatic change of status for us gentiles, His house remains “a house of prayer”. How often do we, Evangelical Christians, think of our church as a “house of prayer” — yes, a place of worship, a place for fellowship, a place for all kinds of activities and all kinds of programs — but “a house of prayer”?

These days, most Christians look for churches that have vibrant music, great children and youth programs, Christ-centered discipleship programs or Bible study groups, but who would look for a church because it is “a house of prayer”?

Food for thought!

Meditative Reflection
The Fruitless Fig Tree

“Peter remembered and said to Jesus, ‘Rabbi, look! The fig tree you cursed has withered!’ .” (Mk. 11:21)

When we lived in Canada, we had a fig tree that never failed to produce plenty of fruit in autumn every year. In fact, it produced so many that we always asked friends to come and pick them. The type of fig tree in Israel might be a little different, but I can identify with Jesus in desiring to see fruit when the leaves of the tree appeared to be in full swing.

It may be true that Jesus never cursed a person, and the fig tree is the only “thing” that He cursed. However, the cursing of this fig tree carries with it a far more significant message to the people of Israel.

On the face of it, the curse by Jesus was totally unnecessary, except as a means to teach the disciples about faith, especially given the fact that it was not the season for figs. But since the use of trees, including fig trees is a frequent symbol for the nation of Israel, the cursing of the fig tree points directly to judgment that the nation was to face. The reason that Jesus would come near this tree was the fact that it had leaves (while other fig trees presumably did not). In other words, it had the appearance of a fruitful tree. This was the condition of Israel.

- It was planted by God and for God’s sake.

- It exists to produce fruits, just as a fig tree is supposed to do.

- God has planted it beside the water (Ps. 1) and it should produce fruits all year round.

- If no fruits are produced, it loses its reason to exist, and is to be cut off.

Although it is a familiar story, it does demand that we examine ourselves in light of the fact that we, too, have been given life, not just for our own sake, but for God’s sake. He too demands that we bear fruit (Jn. 15:16); we have indeed been planted beside the water, with rich spiritual nurture through His Word and His church; and if we do not produce fruit as we should, we too will wither, not so much as from a curse, but as a branch that does not remain in the vine (Jn. 15:6).

Meditative Reflection
Amazing Love

“He had one left to send, a son, whom He loved. He sent him last of all, saying, ‘They will respect my son.’”(Mk. 12:6)

This parable of the vineyard owner is significant for the following reasons:

- It was spoken by Jesus after He entered into Jerusalem as one of the last chances He gave the religious leaders to repent.

- It was spoken so plainly that there was no doubt that “they knew He had spoken the parable against them” (Mk. 12:12).

1. The vineyard is Israel.
2. The owner is God.
3. The numerous servants sent are the prophets of old.
4. Most significantly, Jesus spoke about Himself as the “son” now being sent.

- It clearly shows the patience of God toward them.

- It also clearly shows the wickedness of Israel.

- It also reveals their plan to kill Jesus—something that they could still repent of even as Jesus spoke the parable.

I believe Jesus told this parable, not just to prove the wickedness of the leaders, but to reveal the very heart of God in that “He had one left to send, a son, whom He loved.”

These few words reveal powerfully the struggle of Father God in His decision to send His Son to die for the world:

“He had one left to send”: That means He has exhausted every other means, but to no avail. The people of Israel were determined to reject Him and His messengers.

“They may respect my son”: The sending of His Son was not meant to be a means of judgment, but a means of restoration—“For God did not send His Son into the world to condemn the world, but to save the world through Him.” (Jn. 3:17)

“(A) son Whom He loved”: It was obviously not an easy decision, even for the Almighty God. In fact, this made the decision much harder, because the easy way out was to mock, condemn and exterminate sinners like us.

His final decision is vividly depicted by Isaiah:

“Yet it was the Lord’s will to crush Him and cause Him to suffer…and makes His life a guilt offering.” (Isa. 53:10)

Amazing love, isn’t it?!