Jesus and Women

This week’s reading comes from Luke 7:31 through the end of chapter 8.  This article will focus on Luke’s references to women in the ministry of Jesus.

Beginning in 7:36, Luke recounts an invitation Jesus received to eat at the house of Simon, a Pharisee. In first century Palestine it was viewed as highly virtuous for someone to invite a traveling rabbi for dinner. From the context it seems this was the only reason Simon welcomed Jesus as he and his other guests question Jesus’ actions (7:39,49).

This questioning came because, “A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisees house…”, and she interrupted dinner with an outpouring of affection on Jesus by washing his feet with her tears and hair, anointing his feet with perfume, and kissing his feet as well (7:44-47). Simon had not offered Jesus a foot washing, anointing of oil, or a kiss of greeting, all of which were expected in that culture. This would indicate that Simon conspicuously insulted Jesus by doing this.

This woman would have been considered as worthless by her culture, yet Jesus elevates her higher than Simon and the others at the dinner! “Therefore, I tell you, her many sins have been forgiven – as her great love has shown. But whoever has been forgiven little loves little.” (7:47) This sort of treatment of women by Jesus, especially one with her background, would have been considered shocking and likely offensive.

Luke continues to tell us about Jesus and some women who were his disciples and patrons, supporting his ministry financially. Luke even gives us a few of their names: “…Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.”  (8:2-3)

The fact that Jesus’ ministry was supported financially by many women would have been quite odd, and likely a source of ridicule for criticizers of his teaching. But a shocking aspect is that Jesus let them be disciples (students/followers) and let them learn from him (See Lk. 10:38-42 in the same light). Very few Roman and Greek philosophers allowed women disciples, but they were almost unknown among Jewish rabbis. Furthermore, Luke’s choice of wording here is interesting. The words above translated as “helping to support” is the Greek word “diakoneo” from which we get our English words “deacon” and “minister.” It would seem that these women were working and serving with Jesus right alongside the men. Which brings another shocking point:  women, both married and unmarried, traveled with Jesus just as the other disciples did! (See 8:1-2) This was a practice that Jewish sages and rabbi’s had taught against repeatedly! Yet Jesus treated them as equals in a society which did not.

We’ll explore this further as we progress through Luke, but while you read look for who Luke tells us is with Jesus. Do we sometimes assume we know who Jesus is speaking to/sending out, or are we basing our beliefs & understanding on what Scripture actually says? – Matt

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Jesus is Lord!

This week’s reading comes from Luke 6 – 7:30. A good portion of chapter 6 is Luke’s telling of the Sermon on the Mount (Matthew 5-7). Since we discussed that in our study of Matthew, I’m going to focus on three other passages within our reading.

The fourth commandment called for a day of Sabbath rest. The command indicates that just as God created the world in 6 days and rested (literally stopped the creation work he had been doing) on the 7th day. While Israel was in the wilderness gathering manna, they were to gather for 6 days (collecting an extra day’s worth for the 7th) because on the 7th there would be none. Israel still looked for manna on the 7th day. I believe God did this because he wanted his people to rest, and to trust in God for provision. We often work so hard that we only trust in ourselves. If God was not faithful the people would have starved, but God is faithful and can be trusted. The command simply indicates it is a day of rest and no work should be done. The Israelites then created rules defining what work was.

Jesus (who had the authority of God to rightly interpret and apply the commands) and his disciples pick some heads of grain and ate them. This was against the rules. Jesus also heals a man with a lame right hand. Since the man’s life was not in danger this healing act again broke the rules. It seems that the Pharisees here had almost idolized the Sabbath because even doing good was considered wrong by them! Jesus gives an example of David who ate the Bread of Presence in the tabernacle and violated the law, but he did so not out of impure motives, but out of doing good for himself and his men (1 Sam. 21:1-6). Jesus said this concerning the healing: “I ask you which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” (Lk. 6:9) Jesus indicates that he is “Lord of the Sabbath” (Lk. 6:5) and that doing good did not violate the Sabbath. Jesus had authority to overrule their beliefs about the Sabbath.

Jesus then chooses 12 apostles from among his many disciples. I want to look at two names (Lk. 6:15): Matthew (a tax collector for the Roman government) and Simon who was called the Zealot (who was a sworn enemy of anything related to the Roman government.) In any other context, Simon would have considered it his God-given duty to kill Matthew because of his association with Rome. Truly following Jesus should remove all barriers between us and other believers. Jesus is Lord even over our relationships.

The last we’ll look at is the faith of the Roman centurion. This man was a Gentile who was very kind to the Jewish people. It seems the Jews actually liked the centurion which is highly unusual (Lk. 7:4-5). The centurion had such faith in Jesus that he indicates (through messengers) that he believed Jesus could heal his servant from wherever he was; there was no need for Jesus to come physically to the servant. Luke tells us: “When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, ‘I tell you, I have not found such great faith even in Israel.’”  This is one of only two times in Scripture that indicate Jesus was amazed and it was because of the centurion’s belief in the healing power of Jesus.

May we all place Jesus as Lord over our beliefs, over our relationships, and may we truly trust in His healing power in our lives. – Matt

Caesar is lord? Not really!

(This post was published in our church bulletin on 6.6.18)

The reading for this week is Mark 15 & 16. This passage covers Mark describing the crucifixion to a Roman audience (who were well acquainted with crucifixion) and he does so with a very Roman theme…the theme of the Emperor’s Triumph.

When an emperor was coronated, there was a procession called a Triumph that evolved from a practice by the ancient Greeks. The entire procession was to show that Caesar was lord, savior, and a son of the gods. In many ways it was a deification ceremony for the new emperor.

In his retelling of the crucifixion, the Spirit inspired Mark to record the events in a way that mirrored the Emperor’s Triumph, ultimately declaring that Jesus is Lord, Savior, and the Son of God…not Caesar. Nero’s Triumph took place only a few years before Mark’s Gospel was written. (By the way, “gospel” was a Roman political term that conveyed a message from Caesar as a diety. The very idea that one would have a “gospel” that wasn’t from Caesar might incur a death sentence.)  

Here I will list the events in a Roman Emperor’s Triumph, and the scriptures that mirror these events in Mark’s narrative. Try reading Mark 15 in light of this.

  • The entire Praetorian Guard would assemble and stand in formation. (15:16)
  • Caesar would appear and a robe and wreath were placed on Caesar. (This act came from ancient Greece and declared Caesar is a god) (15:17)
  • The soldiers would cheer “Hail Caesar, lord and god!” (15:18-19)
  • A parade would happen, leaving the Praetorium and follow the Via Sacra through the center of the city of Rome. An animal for sacrifice was led through the streets, and someone would carry the instrument of death for the sacrifice. (15:20-21)
  • The procession arrives to Capitoline Hill (commonly called Head Hill by Romans in that time because supposedly Romulus’ head was discovered there). (15:22)
  • The new emperor would be offered wine mixed with myrrh, which would always be refused. (This can be found in history, but nobody knows why it was done.) (15:23)
  • The instrument of death is brought, the sacrifice is made and placed on the altar as a way of inviting the gods to pay attention to this event. (15:24)
  • The emperor would climb the steps of the temple with two people who represent the administration’s mission on his right and his left. The crowd would shout “Hail Caesar, lord and god.” (15:26-32)
  • Prisoners were brought to the steps below. Caesar would choose who lived and who died. Soldiers would step up and kill those who were sentenced. This would show that Caesar holds the power of life and death. (Luke 23:40-43)
  • A gospel is sent far and wide declaring the new Caesar is lord and savior, the son of the gods. (1:1; 16:6-7)

Mark’s entire Gospel message is that Jesus is above all. Caesar is not lord, savior, or the son of the gods. Jesus is. It would have been very difficult to live in Rome as a Christian during this time because so much of the society focused on deifying someone or something other than Jesus. Today in the U.S. it isn’t much different. So who are you going to choose as Lord and Savior? Jesus, or whomever your nation promotes?

(By the way, the second half of Mark 16 is not in the oldest and best Greek manuscripts. It probably wasn’t part of Mark’s Gospel originally, but there is nothing in that passage that the other Gospels, or even Mark’s Gospel, doesn’t cover elsewhere. Everything there is covered in Scripture elsewhere.)

The Apocalypse: What Jesus Wanted You to Know

Today’s article will focus on part of our reading for this week, Mark 13. In this passage Jesus addresses two questions posed by Peter, James, John, and Andrew (v. 3-4). They had just left the Temple complex, and Jesus informed them that the Temple would be destroyed (which did happen some 40 years later in 70 A.D. by the Romans).The two questions they ask are as follows: 1) “Tell us, when will these things happen?” 2) “And what will be the sign that they are all about to be fulfilled?” In addition, Jesus is going to speak about his eventual return at the end of time while warning the disciples that false messiahs would come. Keep in mind, these are three different questions Jesus is going to address throughout his response. To understand this passage correctly, we must be aware which question he is addressing when.

Jesus begins by answering the second question first. Wars will not be the sign as is mentioned, “Such things must happen, but the end is still to come.” (7) He mentions famines, earthquakes, nations rising up…all these things happened in history around Jesus’ death, burial, resurrection, and shortly after. He informs his followers that they will face personal persecution in the synagogues, and in front of kings. This did happen, but Jesus informs them… “And the gospel must first be preached to all nations.” (10) In other words they will be protected long enough to accomplish the mission God has set before them. The Gospel would reach “all nations” of that day and time before they are harmed. This obviously happened because the church is still with us, and has a global footprint! Along with other warnings, Jesus includes reference to “‘the abomination that causes desolation’ standing where it does not belong.” This is a reference to prophecy by Daniel, as well as an event that took place during the intertestamental time. Daniel foretold of an event that occurred around 167 BC when Antiochus IV sacrificed a pig on the altar of the Temple, tried to force Jews to eat pork or face torture, and then outlawed sacrifice. You can read about this in the apocryphal book of 2 Maccabees, chapter 7. This was an event the people were quite familiar with, and Jesus is saying the Temple would be desecrated again, and sacrifices would come to an end again. This occurred when Jerusalem, and the Temple were destroyed by Rome in 70 AD. This was to be a warning for those in Judea (area surrounding Jerusalem) to flee the area (vs. 14-20)

Then Jesus addresses false messiahs. Every time something major happens in human history, deniers of Jesus will point to it as a sign the Messiah is coming. Many who believe Jesus is the Messiah will point to the events claiming Jesus is about to return. Jesus is saying, in reference to the fall of Jerusalem, don’t be deceived. He then quotes Isaiah with this statement: “But in those days, following that distress…”, and then indicates the Son of Man (Jesus’ favorite name for himself, and a reference to Daniel) will return and gather the believers (vs. 24-29). But we are reminded that the destruction of Jerusalem will happen before the generation living during the time of Jesus would not pass away until Jerusalem had been destroyed (v. 30).

As for when Jesus will return? Nobody knows that except for the Father. Therefore, all the followers of Jesus must be prepared for his return. Jerusalem has been destroyed. We are now in the days “following that distress.” We must be prepared! We must make sure that we, and those we love are saved by the blood of Jesus because he is coming soon.  The impact Jesus wants to leave us with is this: “What I say to you, I say to everyone: ‘Watch!’”  

What I Wish Everyone Knew About Hope

Genesis 1:1–2 (NIV): In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.

Isn’t that powerful? That’s the way the Bible begins. But that story isn’t over. Do you see those words “formless” and “empty?” They can also be translated as “chaos” and “desolation” respectively.

“Now the earth was chaos and desolation, and darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.”

Sounds more like our world today, doesn’t it? But here’s the thing: God’s Spirit is still hovering over the waters. God is still active and alive. His Spirit is not dead, or hiding in witness protection somewhere. It’s here with us to this day (John 14:6). And because of this we can have hope. Honestly, He’s our only hope.

This is what we will be talking about at East Side starting this week and going throughout the summer months. I hope you will join us in person, or online through podcasts or live stream as we rediscover the God who is with us and in his believers to help us navigate the chaos and desolation of this world.

Blessings! – Matt

Divorce is Not the Unforgivable Sin – Mark 10:1-12

Our reading for this week comes from Mark 9:30 – 10. This article will focus on what Jesus taught concerning divorce in Mark 10. It’s a topic that we often avoid teaching, and perhaps this avoidance contributes to the pain and embarrassment we all feel surrounding this painful reality of life. Divorce isn’t a new problem, as you’ll find out by reading Mark 10. If you haven’t done so, please stop reading this article and read Mark 10:1-12, then read the rest of this article. Also, feel free to reread the parallel passage in Matthew 19, and also 1 Cor. 7.

The Pharisees during this time argued and debated among themselves about legitimate reasons for divorce. This can be seen in Matthew 19:3 by the question posed to Jesus:

“Is it lawful for a man to divorce his wife for any and every reason?”  Matthew 19:3

Here in Mark, the setting and point of the teaching is different. The question is simply about the lawfulness of divorce. Jesus refers them to Moses, who permitted divorce.

“It was because your hearts were hard that Moses wrote you this law,” Jesus replied. “But at the beginning of creation God ‘made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” – Mark 10:5-9

We shouldn’t desire to unjoin what God has joined. In marriage, two become one in the eyes of God, and it should be viewed this way by us humans as well. Sadly, we often view marriage as a “joint venture” rather than a covenant. We don’t get this. We still think of them as two individuals, not as a binding covenant in the eyes of God. Jesus says we shouldn’t separate this relationship. We should be so committed that nothing would break our marriage apart.

At this point we usually come up with a list of things that would make a marriage untenable, and there certainly are legitimate issues that lead to divorce.  That’s why I would encourage anyone thinking about getting married to take plenty of time to thoroughly know the other person.  If there’s anything there that you think might lead to divorce down the line…walk away.  Don’t enter the marriage unless divorce is absolutely no option. Yes I know that issues develop later in marriage. Jesus does to.  But marriage is a covenant before God, and we should do everything we can before the covenant, and during the covenant to maintain that covenant.

Jesus elaborates for his disciples…

“Anyone who divorces his wife and marries another woman commits adultery against her. And if she divorces her husband and marries another man, she commits adultery.” – Mark 10:11-12

Notice that Jesus clearly indicates divorce is against God’s will. Matt. 19 and 1 Cor. 7 have more to teach on valid reasons for divorce, but the fact remains that God expects us to honor our commitment, our covenant, to our spouse.

God expects marriage not to be broken, and Jesus’ teaching here on adultery reinforces it. Our society may want to throw away marriage for any reason, but God doesn’t view it that way. Those marriages are indissoluble.

The point of Jesus’ teaching here?  The marriage covenant is serious and shouldn’t happen unless both parties are fully committed.  Then, as far as it depends on you, maintain the covenant. Divorce is not the unforgivable sin. Remember that.  Jesus is teaching us to honor our marriage covenant, not condemning those whose marriages have failed.

Mark 8 – 9:29

Our reading for this week comes from Mark 8 – 9:29.

Mark 8 begins with Jesus feeding the 4,000. Please keep in mind this is a separate event from the feeding of the 5,000 in Mark 6, though there are certainly similarities. One of the biggest differences is the location of this miracle, and the result. If you recall, the feeding of the 5,000 was feeding a Jewish crowd, and 12 basketfuls of leftovers were collected, indicating Jesus provides both physical and spiritual food, enough for the 12 tribes of Israel.

If you follow Mark’s narration from 7:24 to 8:1, we will find that Jesus speaks to the Syrophoenician woman (a Greek Gentile) in the vicinity of Tyre, way north of the usual area to which Jesus ministered. Here he casts out a demon possessing the woman’s daughter. Goes further north to Sidon, then back down toward Galilee “…into the region of the Decapolis.”

The Decapolis was a collection of Hellenistic (Greek/Gentile) cities and towns in the region of Syria. This is where Jesus cast out the demon Legion (Mark 5). Jews of the time referred to this region as the “Land of the Seven,” a negative comparison to the seven nations that frequently attacked their ancestors.

Jesus feeds the Gentile crowd in the so-called “Land of the Seven” and the disciples collect seven basketfuls of leftovers. Here Jesus is saying that his salvation and message are not only for the 12 tribes, but also for the Gentiles as well. This would not have set well with the Pharisees who kept and enforced rules on others pertaining to eating, sleeping, or having anything to do with Gentiles unless absolutely necessary. In 8:14, Jesus picks up on the “bread” theme and warns the disciples about the “yeast of the Pharisees…” Jesus further clarifies his point to his disciples:

“When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?” “Twelve,” they replied. “And when I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up?” They answered, “Seven.” He said to them, “Do you still not understand?” – Mark 8:19-21

Jesus never intended his ministry to leave anyone out. There was an order in which he had to go first to the Jew, then to the Gentile. He did this in his ministry, and specifically in the feeding miracles. The Apostles followed this as well in Acts as Jesus called them in

Acts 1:8 – “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea, and Samaria, and to the ends of the earth.”

The message was first going to Israel, then Samaria (whom Israel hated), and to the ends of the earth…Gentiles (also whom Israel hated).

Obeying Jesus in this would be difficult, and would be despised by many. Truly loving all people in this world will bring outrage and condemnation from some. That’s why Jesus reminds us that… 

“Whoever wants to be my disciple must deny themselves and take up their cross and follow me.” – Mark 8:34

Jesus is offensive to those who have no interest in following him. If we are truly his disciples, we will offend people too. We should never seek to offend, but in all things, follow Jesus. And this will make you offensive. The Gospel is for everyone, and some don’t like that truth. Follow him anyway…even into the hated Land of the Seven…follow him.