On the unforgivable sin
When people hear the term “the unforgivable sin,” thoughts seem to gravitate toward the heinous crimes of humanity that turn the stomach and sear the conscience. However, the unforgivable sin, according to Jesus, ends up being something common to all unbelievers. Trying to reconcile the unforgivable sin to the doctrine of sin can be a thought provoking exercise. This blog will attempt to briefly discuss that very issue and make much of the grace of Jesus that is often overlooked.
In the synoptic gospels, the evangelists recount the scribes who accused Jesus of being possessed by Beelzebul and Jesus’ irrefutable and logical antidote present in three brief parables. Jesus clearly teaches that blaspheming the Holy Spirit is the eternal sin from which there can be no salvation. The scribes did not recognize the work of the Holy Spirit’s testimony of Jesus of Nazareth. Their act of blasphemy came in a hard-heartened rejection of what the Holy Spirit was clearly declaring to the world in the life and work of Jesus. Jesus’ parable of the strong man demonstrates this truth. The strong man (Satan) of the house (this world) must be bound by the “one” (Jesus) before He plunders the house (establishes rule). The testimony of the Holy Spirit that beckons all those who would come to know Christ speaks to the unmistakable power of Jesus to bind the ruler of this world and establish His kingdom. This supernatural working of the Spirit is made manifest in the external preaching of the word of God and the inward work of the Spirit to bring about the salvific calling experience. Those who hear the word and continually and unrepentantly reject the call are guilty of the “eternal sin.”
On the front side of Jesus’ proclamation of the unforgivable sin is the admonition that all sins will be forgiven. Sin retains an eternal nature in the sense that the Bible explicitly states that the wage of sin is death (Ro 6:23). It only took the sin of one to condemn the entire humanity to a Christless future (Ro 5:18). Jesus is not somehow lessening the importance of the forgivable sins but affirming that all sin leads to death. In a day and age when sin seems to be celebrated, Jesus’ words exhort the reader to repentance and obedience to the Holy Spirit’s testimony of Himself. Yet the grace of Jesus is extended to many and those who were appointed to eternal life believed (Ac 13:48). Those who believe and trust Christ as Savior are absolved from all their sin. No matter the nature of the sin, the extremity of the sin, or the dastardliness of the sin, the shed blood of Christ atones for all of the sin of those who would believe. What a great comfort Jesus gives when people doubt Jesuss ability to save people from sin. The endurance of the atonement never ceases to fail to save God’s people. What amazing grace and what sweetness of the sound of the echo of the empty tomb that saved the wretch to a glorious end that exalts the One who bound the strong man.
The Gospel of Jesus According to Mark
This introduction will examine the scriptural historicity of Mark, the testimony of early church fathers, Mark as recording the earliest Gospel and a few helpful observations that should enrich the study of this important Gospel.
Scripture
The one to whom is referred as Mark is more appropriately known as John-Mark in most instances in the Bible. Luke makes clear in The Acts of the Apostles that John-Mark is often called just Mark and is the son of a woman in Jerusalem named Mary (Acts 12:12). In this context it is apparent that their house was a gathering place for the early church. This gives insight into the function of the early church, which is valuable as today’s western church seeks to build its empires built around the comfortable maintenance of institutions. Later in the same book, Luke gives a picture of John-Mark joining his cousin, Barnabas and new convert, Paul, from Antioch of Syria as they respond in obedience to the leading of the Holy Spirit to go to the Mediterranean world and preach the Gospel. However, after some time along the journey, John-Mark returns to Jerusalem (Acts 13:13) and is the cause of a significant divide between Barnabas and Paul as they prepare for their second journey from Antioch (Acts 15:36-41).
The Bible is not specific about why Mark left Barnabas and Paul on the first missionary journey, however, it must have been a fairly significant breach. Many scholars agree that his abandonment in Perga reflects poorly on his devotion to the mission the Holy Spirit has assigned to the church. Many people in today’s church can empathize with Mark’s sentiment – whether he was just tired, lazy, or did not want to follow through on his commitment, modern followers of Christ often find themselves distracted by something other than making Jesus’ name famous. The good news is this short separation between Paul and Mark is temporary. Paul indicates several times in his epistles that he desires Mark to be with him (Colossians 4:10, Philemon 24 and 2 Timothy 4:11). He implies a certain reconciliation that has taken place. Every believer ought to be able to relate to one who has gone astray and then experienced the restoration of Christ and the reconciliation between brothers in Christ. Mark’s life gives testimony to the importance of Christian forgiveness and points to the kingdom reality of the work to which Christ has called the church.
Examining the life of Jesus and the possible intersection of His life and Mark’s may lead a person to see that Mark was not necessarily an eyewitness to the life and work of Jesus Christ. Some scholars differ due to a mysterious part of Mark’s writing that describes a nude young man’s presence outside Gesthsemane. Some believe this is Mark, but sufficient evidence is absent to draw a definitive conclusion on this young man’s identity. Mark may have been alive during Jesus’ ministry, but at some point in time, Mark latches onto Peter. In his first epistle, Peter refers to Mark as a “son” (1 Peter 5:13). According to the patristics, which will be examined later, Mark was a pupil of Peter as Peter taught and recounted everything about Jesus as Mark diligently recorded.
Early Church Fathers
The early church fathers (patristics) give clues and statements about the early church that must be heeded. The patristics do not come with equal authority as Scripture does, but the patristics should guide our understanding of Scripture. Papias (60 – 130 AD) who was the elder at the church in Hieropolois quotes another who said Mark functioned as Peter’s interpreter and wrote down the things Peter recalled (Oden xxi). Papias is also known for saying that Mark was not an eyewitness to the life and ministry of Jesus (Carson/Moo 175). Other patristics like Clement, Irenaeus and Origen all attribute the Gospel according to Mark to Mark’s writing and receiving of information from Peter as he was inspired by the Holy Spirit (Oden xxiii). Jerome, a later bishop in Alexandria, made the claim that Mark later served as one of Jerome’s predecessors at the church in Alexandria (Oden xxvi). One commentator described Mark as an eventual martyr in Alexandria (Phillips 8).
The Earliest Gospel
Mark is widely credited with being the first to pen a Gospel account of Jesus Christ (Hughes 14). Many scholars date Mark’s account to AD 70, which would make it the earliest Gospel account. The text Mark uses and the basic outline of Jesus’ life and ministry is reflected in the other synoptic gospels. Matthew and Luke, although differ in the order in some places, largely reflect the scope of Mark’s work (Brooks 19). It is quite probable that Mark set the template for the synoptic writers while being equally authoritative thanks to the inspiration and work of the Holy Spirit.
Observations
In all likelihood Mark was writing to a Gentile Christian audience in Rome (HBD 1077). Given his audience Mark would not have focused as much on certain things that Matthew and Luke did. For example, Mark gives no genalogical account of Jesus because a pedigreed Jewish lineage would not have been impressive to a Gentile audience. Matthew, a Jew, and Luke, a Gentile writing to all readers, include the genealogical testimony of Jesus so as to provide evidence to Jewish readers of the important link back to David. Another example is found in the language Mark uses. Jesus, a Jew, would have spoken Aramaic (a type of Hebrew) and so Mark makes the effort in his Greek writing to translate specific Aramaic phrases that Jesus spoke for the benefit of his non-Aramaic Roman audience. For example Mark mentions “Talitha cumi,” which means “little girl, I say to you, arise” (Mark 5:41).
Scholars widely agree that Mark wrote the Gospel in Rome during the time of Emperor Nero’s reign of terror (Hughes 15). Whether Mark recalled Peter’s testimony after Peter’s martyrdom in Rome or Mark took down the dictation of Peter’s recollection, makes little difference given the Holy Spirit’s intervention in perserving the memories of those who walked with the Lord Jesus. Either way Mark’s work would encourage the church at Rome who was forced to swear allegiance to the Emperor and deny the lordship of Jesus Christ, to endure the torturous billows of a madman. One scholar speculates that Mark’s audience (Roman believers) is familiar with the gospel tradition given Mark’s apparent vagueness and basic assumptions about Jesus and His teachings (Stein 9). Interestingly enough Mark does not focus on as much of Jesus’ teaching ministry as the other gospel writers do; rather, Mark portrays Jesus as a man of action especially in Jesus’ self-proclaimed mission to serve and not be served (Mark 10:45). This would have been a great comfort to the church at Rome as they pay the price of existence with the blood of the converted. This very fact of life for the early church makes the Word of God a great comfort for any generation that faithfully endures persecution. Modern preachers who promise an easy, convenient life in following after Jesus lack not only the clear understanding of Scripture but are terribly deficient of the spiritual fortitude of genuine discipleship that accompanies a regenerate, blood-bought soul. Mark’s account of the Gospel of Jesus Christ will encourage and feed the disciple in order that he might more accurately bear the restored image of God brought about by new life in the One who surrendered His for the “chosen of every nation.” Soli Deo gloria!
Citations in order of appearance
Oden, Thomas. Ancient Christian Commentary on Scripture
Carson, D.A. and Douglas Moo. An Introduction to the New Testament
Phillips, John. Exploring the Gospel of Mark
Hughes, R. Kent. Mark: Jesus Servant and Savior
Brooks, James. Mark
Zondervan. Holman Bible Dictionary (HBD)
Stein, Robert. Mark
Spring Renewal
As the weather warms and autumn’s bulbs project from the once frozen tundra, we find ourselves opening our windows to a refreshingly warm breeze. An open window that sheds light on the winter darkness of home can be just the impetus for a change in mood and assertion. The spring time brings light (and thanks to daylight savings time – more light in the evening) and a certain renewal or freshness to the home. For this particular ministry, it is a time of renewal as we come together to break open God’s Word in an especially unique sense.
Cash Creek Baptist Church is pleased to host the Spring Renewal Conference on Discipleship March 29-April 1, 2012. God’s Word can transform and renew our hearts in such a way as to draw us nearer to the light that does not extinguish. Rev. Michael Wilhite and his family will be joining Cash Creek for this pre-Easter Sunday time of renewal. What better way to be renewed than to draw sustenance from the very Word of God! Rev. Wilhite will present a series of four expositional messages/teachings on what it means to be a follower of Jesus. Each night at 6PM and Sunday at 11AM, Rev. Wilhite will lead Cash Creek into the well of Scripture for a thirst-quenching gulp of what Jesus intended for His disciples. Come be prepared for active application when at the end of each teaching, we will gather in a panel discussion to elaborate on major points and answer questions. To help prepare our hearts for God’s Word, Chuck Davis and schedule of others will lead us in song as we give praise to the King of Kings. Come for a refreshing and come prepared for instruction as we open God’s Word and find in us that which needs not just a spring cleaning but a completely renewed life.
Complete in Christ
The Christian who tries to live out the Christian life in today’s western culture has a difficult task ahead. Born again believers in Jesus Christ are immersed in a society and time that deny the notion of exclusivity. For the Christian, this will present difficult waves when living out the life we are called to live. As a Christian our exclusivity claim is found in the belief that there is no salvation or reconcilation with God outside of believing Jesus Christ to be the Son of God and repenting of sin. However, our surroundings preach otherwise. We are looked upon as audacious, arrogant and even ignorant. For the culture at large, Jesus is one way among many and that a lasting state of spiritual contentment cannot be found in Christ alone. I will argue that our reconciliation and salvation can only be achieved by God Himself through Jesus Christ just as He reveals to us in the Bible. Those who are believers are complete in Christ. Christians are not in need of any other savior than Christ.
Last Sunday I began a new verse-by-verse series of Paul’s letter to the church at Colossae. The situation described above is similar to what Paul was teaching to this church that he never visited. The church was infected with some false teachers who taught against the exclusivity of Christ and that people needed a deeper philosophical insight in order to attain spiritual heights of glory. Colossians is a letter that is highly Christological and points toward the sufficiency of Christ for the believer. The language he uses to describe the person of Jesus is a stirring tribute to the magnificence of Christ’s work on the cross. We are assured, as the Colossians were, that our identity and assurance is found in nothing more and nothing less than Jesus’ blood and righteousness.
Come and be a part of this important study as we look to magnify the name of the One who saves. This series will be recorded and posted at a future time.
Poetry in the Bible
As we have transitioned from history to poetry in the Old Testament, we have discovered how God uses various genres to communicate His Word. We began our poetry section in the book of Job and covered Psalms (last week) and Proverbs (this week). Next week we are skipping Ecclesiastes (we will study Ecclesiastes during our January Bible Study) and rounding out the poetry section with the Song of Songs. What we have learned is that God communicates to us through the biblical authors and their various styles. Poetry communicates a level of emotion that is often far deeper than a narrative or historical account. God speaks in order that He might touch the human heart and leave a mark that is cross shaped.
As we look forward to the sermon on Song of Songs (which is often called, Song of Solomon), we find a young, in love King Solomon who writes a picture of the love between a man and a wife. The love between a man and a woman in a marital context is one of the most intimate relationships we could ever experiences; it is like a song – a song above all songs (hence the title). Next week we will examine the implications of the marital relationship and the picture of the Gospel that it represents. Join us Sunday at 11am.
When God seems to say nothing at all
In our study of the grand narrative of Scripture we come to the bookend of Esther. Esther serves as the final historical book of the Old Testament and an unlikely one. Esther, which never mentions God, reminds us that even though we do not see God working with our eyes, we can see Him work through the guidance of the Holy Spirit. The events that transpire in Esther are nothing short of God’s sovereign purposes being weighed out in a cosmic spiritual battle. God is relentless in His pursuit of those whom He has chosen (the Jewish people) to bring about the Messiah. Even though Haman worked to destroy God’s people, God worked to preserve them. It should not surprise us that God’s hand outplays Satan’s in every deal-not because of chance, but because God is omnipotent and wise and holy.
Even though circumstances can appear bleak in life do not forget that God is the one who is working all things out for His glory and for the good of those who are called according to His purpose (cf Romans 8:28). For a book that does not talk about God directly, God sure seems to be a big part of what is going on-even when He seems to say nothing at all. To hear the rest, come worship with us at Cash Creek this Sunday at 11AM.
Restoration
Most great civilizations at one time or another face a certain tragedy from which their actions on particular matters can have a significant bearing on the future. For our country one such moment took place ten years ago when we faced the most horrific act of war on our soil since the Civil War. At times of tragedy, such as that, we have the opportunity to act in such a way to restore a way of life that seemed to be altered. In a span of a decade, we have found little restoration even in the face of justice to our enemies. Things will never be quite the same as they were on September 10, 20o1.
When we think about national tragedies in this light, and when we draw our attention to the narrative of Scripture, we come to the end of the Kings-Chronicles era of history that ends in absolute tragedy and the overthrow and capture of Judah. Life was not the same for the Jews who were dispersed in Assyria and Babylon. Yet in the dawn of the Persian empire, we find a second chance by God’s grace for His people. They return to Jerusalem to rebuild the temple and to return to a way of life that marked their very existence as God’s chosen people. Life was not exactly rosy after the temple was rebuilt and the wall was erected. Neither were as great as the original. So how do the people act? How do they reconcile a current reality with the national tragedy that befell them years before. This is the subject of Ezra-Nehemiah. Zerubbabel, Ezra and Nehemiah each play a role in the return of the Jews to Jerusalem. They have a new opportunity of life, albeit in a very controlled, benevolent dictatorial way, but, nonetheless a new chance to rebuild the familiar. God’s graciousness is at work here. His relentless faithfulness to these people is astounding. God worked it out so His people would return and the long awaited Messiah could fulfill the prophecies of old. Even though life was different for the Jews, their independence was gone, God still brought about His wonderful purpose in Jesus Christ.
God’s dedication to His people is wonderfully good and unmerited. When reading Ezra-Nehemiah, we see a people who come back to rebuild, and like usual, they get off track. It seems they are faithful for awhile, but sinfulness corrupts. Even though we see faithlessness, apathy, sin and even hedonism, we see a God who nonetheless is determined to keep His covenant promise with David to bring about the Messiah in his lineage. When we tie ourselves to the reality of what God is doing in His church, we find ourselves marked by similar characteristics. However, as believers in Jesus Christ, we are a new creation living under grace that should afford us the desire to be like Christ. Christ is everything to us including an example of personal sacrifice and devotion that is rarely mimicked in His followers. Be Christ-like in Christ’s body (the church) for Christ’s sake.
