Jesus is the Center of a True Theology of Vital Hope

Hopes and Dreams

(Mark 9:9-13, Preaching: Pastor Stephen Magee, May 26, 2019)

[9] And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead. [10] So they kept the matter to themselves, questioning what this rising from the dead might mean. [11] And they asked him, “Why do the scribes say that first Elijah must come?” [12] And he said to them, “Elijah does come first to restore all things. And how is it written of the Son of Man that he should suffer many things and be treated with contempt? [13] But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him.”

Down from the mountain and under the sun

Peter, James, and John had just experienced the Transfiguration of Jesus. They were now on their way down the mountain back to the world that we all know.

They had seen an amazing miracle centered on Jesus who was shining in front of them with the light of God as the glorious Son of Man. They had heard the voice from heaven instructing them, “This is my beloved Son; listen to him.”

They were supposed to do what Jesus said. His first command? “He charged them to tell no one what they had seen, until the Son of Man had risen from the dead.”

Why not tell everyone? The timing was not yet right. Jesus was actually sovereign over coming events where he would appear to be the victim. He knew that he would die. This was all part of the divine plan. He also understood that he would rise from the dead. They could not talk about the Transfiguration even with the other disciples until he had risen from the dead.

Spiritual confusion – the disciples

What did “risen from the dead” mean? They were confused. This requires some consideration. These same three men were the only ones of his disciples that he had allowed to be witnesses to the resurrection of the daughter of Jairus in Mark 5:42. They had seen resurrection before and they (along with the girl's parents) were overcome with amazement. Other gospels mention at least two other resurrection miracles. Also, when Jesus sent out the twelve on mission in Mark 6:7, Matthew's version of the Lord's instructions to his friends included the specific command that they should “raise the dead.” We also know from various passages in the bible that the Pharisaic school of Judaism believed in a coming resurrection of the dead.

What then was the confusion of Peter, James, and John on this occasion? They were “questioning what this rising from the dead might mean.” We know that they were unable to fathom the biblical prophecies regarding the resurrection of the Messiah prior to the general resurrection of humanity at the day of judgment on the last day. We can only conclude that their confusion at this moment was not merely an intellectual problem that would have been solved with more explanation. As Paul writes about their fellow Jews in later decades in 2 Corinthians 3:14–17, “Their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts. But when one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.”

They didn't need more theological education just yet. They needed the gift of the Holy Spirit that would come to them at the day of Pentecost. Even after the resurrection of Jesus, “some doubted.” Their problem was a spiritual confusion that only God could fix.

Spiritual expectations – the scribes

As this inner core of three among the future apostles sought to come to a more satisfactory resolution concerning the Transfiguration event and the instruction of Jesus regarding his own resurrection, they reflected back upon what the scribal teaching of their youth had been concerning future events.

Jesus was clearly the Christ, but the scribes had taught an expectation that the next event should be, not the coming of the Messiah in the shining glory that they had witnessed, but the return of the ninth century BC prophet, “Elijah.” (See 1 Kings 19.)

Where did the scribes get this idea? From the abrupt ending of the book of one of the latest (fifth century BC) prophets, Malachi. They read in Malachi 4:5–6, “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.”

The scribal expectation, and the understanding of all the Pharisees, did not include a first coming of the Messiah followed by an atoning death as a substitute, and then a singular resurrection and ascension. They did not understand passages like Psalm 22 and Isaiah 53 that demanded a resurrection after a death. They could not place the suffering servant songs of Isaiah in history and then fit them in with Daniel's teaching about a final resurrection of all of mankind. They had no clue about a ministry to all the people groups of the earth through a church composed of both Jews and Gentiles, though the Scriptures taught this. They rightly saw that Malachi said that Elijah would return before the grand finale of the day of the Lord. But here is the kicker: The Elijah figure had come—John the Baptist—and they missed him. (Luke 1:17, Matthew 11:14).

Spiritual certainty – Jesus

Only one man rightly understood what was going on (Mark 9:12-13). Even today many voices claim perfect knowledge of the world to come. Jesus alone has the authoritative word about his suffering and glory. He knew who John was. Jesus understood every prophecy about himself from the Old Testament and he was prepared to fulfill them all. Only in him can we find the spiritual certainty that allows us to live with godly hope.

We live in the midst of a crisis of hope. Do our beliefs about God's plans for the future make any difference at all? When Jesus spoke about about his own resurrection, the disciples had no idea what he was talking about. The scribes who were experts in their own religious views had taught certain doctrines to their contemporaries about the days to come, but they had no coherent system of hope that could satisfy the longings of eager minds. How was the word of Jesus concerning eternity different from anything else in the world? It came with the certainty of heaven and it was sealed in “the blood of the eternal covenant” (Hebrews 13:20). He is the center of a true theology of vital hope.

Old Testament Reading—Psalm 110 – Melchizedek and Jesus

New Testament Reading—James 3:13-18 – Wisdom from Above

I Can Only Imagine

Transfigured

(Mark 9:1-8, Preaching: Pastor Stephen Magee, May 19, 2019)

[1] And he said to them, “Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.”

[2] And after six days Jesus took with him Peter and James and John, and led them up a high mountain by themselves. And he was transfigured before them, [3] and his clothes became radiant, intensely white, as no one on earth could bleach them. [4] And there appeared to them Elijah with Moses, and they were talking with Jesus. [5] And Peter said to Jesus, “Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.” [6] For he did not know what to say, for they were terrified. [7] And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son; listen to him.” [8] And suddenly, looking around, they no longer saw anyone with them but Jesus only.

The Promise

In Mark 8:38, we read of Jesus' promise that he would come again “in the glory of his Father with the holy angels.” The very next verse (9:1) contains a smaller promise that is connected to the bigger one. “There are some standing here who will not taste death until they see the kingdom of God after it has come with power.”

What was the meaning of this second promise? “Some” (not all) would “see” a glimpse of the larger whole of a glorious new world. In all three gospels that contain the transfiguration of Jesus, that astounding event immediately follows Christ's little promise that some of his disciples would see the kingdom of God in its glory and power before they died. Apparently we are supposed to see the verses that follow in each case as the fulfillment of what he told his friends.

The Power

What was the actual event of the Transfiguration like? Well, we can only imagine! It was the opening of a door between heaven and earth. Jesus set up this striking encounter with the world to come. He brought three people from earth (Peter, James, and John) and two from heaven (Elijah and Moses) to “a high mountain.”

Then “he (Jesus) was transfigured before them.” His clothes “became radiant, intensely white.” Peter, as the likely voice behind Mark's gospel, actually saw this take place, and it was not something of this world. Mark writes that Jesus' clothes had a brightness that “no one on earth” could achieve with the strongest bleach. The point is that this shining glory was not of this creation, but from heaven.

The next thing that we notice is that this experience was NOT overwhelming to the visitors from heaven, but it was deeply disorienting for the friends from the earth, except of course Jesus. Those who had heavenly experience were able to engage in a calm conversation—“they were talking with Jesus.” Peter, on the other hand, says something odd that is in its own way revealing: “Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.” Peter understood that Jesus and his friends from heaven were to be served, and that was the only thing he could think to say about why it was good that he and his companions from Galilee were there. Mark writes what we understand from just reading the account. Peter “did not know what to say.” Why? “They were terrified.”

The power of heaven had a central focus—not the man of the Law, Moses, nor the ancient prophet, Elijah, but only Jesus.

We think about what it would be like to have the wall between heaven and earth breached. We return to these words: “I can only imagine.” Have you heard the moving song with that title? It was written by a man who had a troubled relationship with an abusive dad. His father was eventually restored by the Lord. Some time after this dramatic change, the dad died of cancer, and the son wrote the song with these words:

I can only imagine what it will be like

When I walk, by your side

I can only imagine what my eyes will see

When your face is before me

I can only imagine

I can only imagine

Surrounded by You glory

What will my heart feel

Will I dance for you Jesus

Or in awe of You be still

Will I stand in your presence

Or to my knees will I fall

Will I sing hallelujah

Will I be able to speak at all

I can only imagine

I can only imagine

I can only imagine when that day comes

When I find myself standing in the Son

I can only imagine when all I would do is forever

Forever worship You

I can only imagine

I can only imagine

Surrounded by You glory

What will my heart feel

Will I dance for you Jesus

Or in awe of You be still

Will I stand in your presence

Or to my knees will I fall

Will I sing hallelujah

Will I be able to speak at all

I can only imagine

I can only imagine

The Transfiguration was a glimpse into what we can only imagine.

The Pronouncement

We're not done with the passage. “A cloud overshadowed them.” This was the same cloud that Moses knew in the wilderness as a pillar by day and a fire by night. It was the shining from within cloud of God's presence.

Mark 9:7 contains essential direction that comes out of that cloud for Peter, James, and John, the frightened men from the earth, and for us as well along with all those today who find themselves confused and in pain.

A voice within the cloud, which must be the Father himself, tells us the point for all who would hear: “This is my beloved Son; listen to him.” Jesus has a Father. So do you.

What was the purpose of the Transfiguration of the Messiah? It was a divine witness to the heavenly status of Jesus as the eternal Son of the Father. It was also a call to all who would follow Jesus to listen to him. In this unusual experience that Peter and John wrote about again (See 2 Peter 1:16-18 and 1 John 1:1-4), Jesus gave his closest disciples a glimpse of the glory to come. The exaltation of Jesus was visible and clearly overwhelming. What did the Father say? “This is my beloved Son; listen to him.”

What does it mean to listen to Jesus? More than we can say now, but consider the Lord's Prayer: 1. There is a Creator/creature distinction. 2. We are to call out to God in worship, to seek the honor of his Name and the wonder of his kingdom, doing his will. 3. We need to trust him for every need, forgive others, and turn away from evil. 4. if you believe 9:1-8, believe also the bigger promise of 8:38. Jesus is coming again in glory.

Old Testament Reading—Psalm 109 – An Object of Scorn

New Testament Reading—James 3:2-12 – A Perfect Man

The Turning Point

The Christ and His Followers

(Mark 8:27-38, Preaching: Pastor Stephen Magee, May 12, 2019)

[27] And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, “Who do people say that I am?” [28] And they told him, “John the Baptist; and others say, Elijah; and others, one of the prophets.” [29] And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” [30] And he strictly charged them to tell no one about him.

[31] And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. [32] And he said this plainly. And Peter took him aside and began to rebuke him. [33] But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”

[34] And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. [35] For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel's will save it. [36] For what does it profit a man to gain the whole world and forfeit his soul? [37] For what can a man give in return for his soul? [38] For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

“You are the Christ.”

The question that consumed the first half of Mark's gospel was simple: “Who is this man?” Jesus himself brought this matter to a conclusion by asking his disciples, “Who do people say that I am?” Their answer showed variety. John the Baptist, Elijah, or one of the prophets. All of those suggestions had this in common: Jesus had come from the land of the departed. The people had to believe that this miracle worker was not merely a man from Nazareth.

Jesus probed with a more direct question: “But who do you say that I am?” Peter answered. “You are the Christ.” What could this mean? Where had they picked up their understanding of a coming anointed one? Surely some of their thoughts came from the Hebrew Bible, but not all of them. One way to summarize their expectation is that they made errors of omission. They did not pay attention to all that God had revealed about the coming Messiah. They expected only the glory part that we associate with the second coming and not the suffering part that is so important to our salvation. (Psalm 22:1).

Perhaps for this reason, Jesus “strictly charged them to tell no one about him.” They had much to learn about “the Christ” before they could be his ambassadors.

The Son must suffer

Jesus immediately “began to teach them that the Son of Man must suffer many things.” This suffering would include rejection by the religious authorities, but would extend far beyond that. He would “be killed.” He went on to prophesy that just three days after his death he would “rise again.” Just as they did not understand the truth about “the Christ,” they also did not understand from the Hebrew Bible the hints that he would rise again after his death. See Psalm 16, Psalm 22, and Isaiah 53.

All Peter heard was the suffering and death. He “took (Jesus) aside and began to rebuke him.” That did not last long. Jesus turned around, saw his disciples, and he publicly “rebuked Peter” in full view of the rest. This was not payback or unnecessary shaming. It was the teaching that the disciples needed to see: the great importance of the suffering of Jesus for the completion of his Messianic mission.

“Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.” The impulse of Peter to dissuade our Lord from the cross was forever associated with Satan, the one who Jesus says in John 10:10 “comes only to steal and to kill and to destroy.” The sufferings of Jesus are not for death, but for life. As Jesus said in the rest of John 10:10-11, “I came that they may have life and have it abundantly. I am the good shepherd. The good shepherd lays down his life for the sheep.” Peter and the disciples needed to learn that, or they would be agents of Satan and the anti-kingdom. Anyone attempting to making the life of Jesus completely painless would be working against the master and not for him.

Follow me

Not only that, disciples of Jesus throughout the ages needed to know that their lives would also not be painless. For this instruction, Jesus called the larger crowd to himself. Following Jesus would involve a “cross” for them as well. At this moment that would have been incomprehensible. The cross had not yet happened. But the Lord would lay the groundwork for later learning so that when he died and rise again, they would remember what he had said.

Again, it should seem obvious that those who did not understand that the Christ was called to suffer and die and did not understand that Jesus would rise from the dead certainly could not have comprehended the challenging life that they were embarking on as followers of their king. They could not save their own lives by either protecting Jesus when he was in trouble or rejecting Jesus when faith seemed unpopular.

There was one more thing that they did not yet see: the gospel. This “good news” involved the connection between the one suffering and victorious Christ and ALL his suffering and victorious followers. See 2 Corinthians 5:21. They would soon have to potentially give up their own lives for their friend and leader Jesus, but also for his message—the gospel. Everything else of value in this fading world would be as nothing compared to the riches of this message for which they would very soon be ambassadors. They were to be entrusted with proclaiming soul-saving truths that would lead to a far greater victory for Jesus than they could ever have fathomed.

Jesus is the Messiah, but what does that actually mean? The Lord's disciples did not understand that the Christ had to suffer. Even more, the crowds that followed Jesus needed to learn that they too would face many trials if they lived as faithful worshipers. As it turns out, Christianity was never supposed to be painless, especially for Jesus.

The Church: How do we live today knowing that Jesus is Lord? (1 Cor. 16)

The kingdom is God's and we are his ambassadors. We must proclaim the whole gospel and acknowledge the whole church as the one body of Christ. We do not have the brilliance to decide on a new message. 1. Preach the gospel. 2. Reject self-righteousness.

Old Testament Reading—Psalm 108 – With God

New Testament Reading—James 3:1 – Teachers

Another Touch from Jesus

He Saw Everything Clearly

(Mark 8:22-26, Preaching: Pastor Stephen Magee, May 5, 2019)

[22] And they came to Bethsaida. And some people brought to him a blind man and begged him to touch him. [23] And he took the blind man by the hand and led him out of the village, and when he had spit on his eyes and laid his hands on him, he asked him, “Do you see anything?” [24] And he looked up and said, “I see people, but they look like trees, walking.” [25] Then Jesus laid his hands on his eyes again; and he opened his eyes, his sight was restored, and he saw everything clearly. [26] And he sent him to his home, saying, “Do not even enter the village.”

“Some people” and “a blind man”

Before we immediately begin with speculations about what this unusual passage means, which is not an easy question, we should look at what it actually says. Let's begin with the people involved. Verse 22 talks about two small groups and then focuses on Jesus and the blind man. The original Greek is mildly confusing: “And they came to Bethsaida. And they brought to him a blind man.” The first they is the disciples with Jesus. The second they is either some local people in Bethsaida or the disciples again. Either way, “they” bring the blind man to Jesus believing that he can help. The ESV and many other English bibles translate the second “they” with the words “some people.” That's fine.

It is important for us to to see the relative position of these two groups. The man and his friends and neighbors are desperate. They are unable. Jesus is able. That is why the group with the blind man comes begging. They wanted Jesus to touch him because they had some confidence that his touch the conduit that would transfer his ability to the target of the blind man's need.

The unusual details of the healing

Next let's explore some of the unusual details in this passage, found only in Mark's gospel. First, Jesus “led him out of the village.” Second, in addition to laying his hands on him, he first “spit on his eyes.” (The Greek word is “ptusas” which sounds like what it means.) Third, he inquired about the progress of the healing, saying, “Do you see anything?” Fourth, the report of the blind man does not sound like a complete success. “I see people, but they look like trees, walking.” This is perhaps the most unusual detail. Fifth, “Jesus laid his hands on his eyes again.” Sixth, this time we receive the report that we might have expected with the first touch. “He opened his eyes, his sight was restored, and he saw everything clearly.” Seventh, Jesus tells the man to go home, specifically instructing him, “Do not even enter the village.”

Of course, all of these details are surprising to those who don't know Jesus. Five or six of the seven are not that shocking if you are familiar with the other healings in the New Testament. Number four is what makes this passage special. How is it that Jesus gives a first touch to the blind man, and the report of this needy person does not sound like a complete success? What are we to make of the Son of God doing a two-stage healing?

The resurrection kingdom—A work in progress

Now on to the more difficult question: What is the use of this passage for the church today? It would not surprise me to hear of an inquirer or a skeptic tripping up on any of the miracles of Jesus or the multiple accounts of his resurrection appearances. This unusual miracle might be a real stumbling block. If Jesus is who the Bible says he is—Jehovah God in the flesh, how could he fail to completely heal on his first try?

As believers we know that this apparent failure is not because of divine inability. The Son is every bit as divine as the Father and the Holy Spirit. The God of creation and providence, salvation, and the new heavens and earth does not need two tries to do anything. What then is his purpose in accomplishing something in more than one stage?

First we should observe that the answer we seek is not explicitly given to us in the Bible. We should therefore be modest in our theories.

Second, if we look for help in the immediate context we will not be disappointed. In the verses from last week you may remember our Lord's question to his disciples before and after his review of the math facts from the two bread multiplications: “Do you not yet understand?” Notice these specific words of Jesus from Mark 8:18, “Having eyes do you not see?” He was not talking about their inability to see bread with their physical eyes, but about their inability to “see” the spiritual reality of the Father's compassion and the gift of the Son as the bread of life. Now look also at the passage that follows in 8:27. It shows two implied stages in Peter's growth in seeing Jesus. First the apostle sees that Jesus is the Christ, yet he does not see what it all means. He has not had the sanctifying touch that would enable him to embrace the hidden Old Testament truth that “the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again.” That would require at least a second touch. Embracing the full mission to the Gentiles would take him years to understand. The truth is that the full resurrection-life, new Peter was a work in progress, and that should not surprise any of us.

Third, we can look at the larger context of the whole Bible to support what Mark (and Peter) is saying about spiritual vision by including this miracle. The Old Testament prepared God's people for the lifting of the veil that prevented them from seeing God. In the New Testament we see the love of God in the face of Jesus. Time prohibits a fuller exploration now, but when Jesus died, a veil was torn from top to bottom. Time to see.

Finally, far from stumbling over a two-stage healing, we rejoice in the obvious truth that each of us is a resurrection work in progress. Our bodies are regularly sending us messages that we need a second touch, but isn't this also true of our souls and of our relationships with each other? For the moment, we must admit with the apostle Paul in 1 Corinthians 13:12 that “for now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.”

In friendship, family, church, and in marriage, we trust that our “faith working through love” journey is a complex story of something that is partial now that will one day be complete. Now, back to the miracle in Mark 8 for an important point for all of us to see: The blind man was unable and Jesus was supremely able. That's why they brought him to Jesus. The sight of his eyes was a gift. So is the sight of our souls. We are unable to love as Christ loved in our own strength or in the wisdom of “the village” of a dying world. In the words of 1 Corinthians 12:31, love is a heavenly gift to be “earnestly desired.” Let's all be part of the “they” who feel the inability of our own blindness, and who bring one another to the heavenly husband who gives gifts to his bride.

Old Testament Reading—Psalm 107 – Consider the steadfast love of the Lord

New Testament Reading—James 2:14-26 – The evidence of living faith