Who But God?Mark 1:13-45

Mark 2:13:6 (Clashes with Authorities)

A: Jesus Heals a Paralytic (2:1-12)

B: Jesus Calls Levi (2:13-17)

C: Discussion About Fasting (2:18-22)

B: Discussion About the Sabbath (2:23-28)

Jesus Heals on the Sabbath (3:1-6)

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GOD

Jesus AuthoritiesCrowdsDisciples

Lets readMark 1:13-45

So, receive, experience, and demonstrate this forgiveness.

Only Jesus has the authority to forgive sins, and we are all

in need of this forgiveness.

3. Who But God? (Mark 2:1-17)Introduction

Story about Exponential speaker talking about if you seek the lost youd better be ready to handle what they bring. Or, I did stay at a Holiday Inn Express last night commercial to equip someone to act in surprising ways.

Contexts to BridgeSin, Sinners, and ForgivenessThe point with this video [note: these are video notes for one of my mini-lectures in the

Gospels class I teach, but the notes will still be helpful here even without much adaptation as the mini-lecture treats concepts to be addressed in our passage today] is to show that these terms areabout more than private blessing to the individual believer. They are that, but not only that. Like the other things weve been exploring lately, well find that this is Kingdom language and that Jesus communion with sinners and his declaration that sins were forgiven suggests more was going on that we may at first suspect.

Sinners Like we discovered in the DJG2 entry, sin was an individual moralistic category (people who violated prescribed norms of behavior [esp. the Torah]). A sinner was therefore most simply one who breaks or disregards the law.1 Jesus, as he makes clear, came to call such sinners (Mark 2:17). But to be a sinner was also something more. In 1st cent. Israel a sinner could also be someone not a part of your particular group. Heres how Michael Bird explains it:

Usage of sinner was not restricted to a description of people who were regarded as be-ing especially impious, wicked or corrupt. It was also used in the factional context of Jewishsectarianism, where sinner was a label attached in order to imply deviancy from a per-ceived norm. In other words, to call someone a sinner was to render a judgment about a per-sons exclusion from a specific religious group. Those beyond the boundary of a group wereregarded as intrinsically wicked.2

Thats not to say sinners as flagrant Torah violators didnt also exist. They did the wicked, the tax collectors, the prostitutes, etc. Heres the kicker: Jesus associated with both kinds of sinners, and he didnt draw too sharp of a distinction between these two kinds of sinners. He welcomed them all.3 But Jesus didnt just hang out with them. He offered them something. But what? And why?

Forgiveness of sins Jesus offered sinners forgiveness. But what do we mean by that? And what was going on when he offered it? Like I said above, were exploring in this video here how these terms (sinner, forgiveness) are about more than individual, private blessings. They are that, but theyre so much more, as well. Just like repentance and belief, sins and forgiveness of sins had to do with [historically speaking] Israels exile. Briefly stated: exile came about because of Israels sins. That was their punishment for their sins. If and when Israel were to be brought backfrom exile, it would mean they were being punished no longer, i.e., they had been forgiven.

1Dunn, 1999, 64.2DJG2 864.3See esp. Wright, 1996, 266-268 and also Bryan, 2005, 67-68. More fully, see Simmons, 2008, 107-111; DJG2

863-869; Dunn, 1999, 62-76.

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Olivier explains: It is on account of his unconditional forgiveness of all their guilt that God will rebuild Judah and Israel, thereby constituting the eschatological community of the faithful.4 So in this logic (which Ill demonstrate presently) return from exile meant forgiveness of sins, and vice versa. Here are some passages to help flesh this out:

Lam 4:22 O people of Zion, your punishment will come to an end; he will not prolong your exile. Jer 31:33-34 But I will make a new covenant with the whole nation of Israel after I plant them back in the land, says the LORD. I will put my law within them and write it on their hearts and minds. I will be their God and they will be my people. People will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me, says the LORD. For I will forgive their sin and will no longer call to mind the wrong they have done. Jer 33:7-8 I will restore Judah and Israel and will rebuild them as they were in days of old. I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me. Ezek 36:33 This is what the sovereign LORD says: In the day I cleanse you fromall your sins, I will populate the cities and the ruins will be rebuilt. Isa 40:2 Speak kindly to Jerusalem, and tell her that her time of warfare is over, that her punishment is completed. For the LORD has made her pay double for all her sins. Isa 55:7 The wicked need to abandon their lifestyle and sinful people their plans.They should return to the LORD, and he will show mercy to them, and to their God, for he will freely forgive them. Jer 50:20 When that time comes, no guilt will be found in Israel. No sin will be found in Judah. For I will forgive those of them I have allowed to survive. I, the LORD, affirm it!

To be clear, its not at all assured that everyone or even most folks actually considered themselves in the 1st cent. to still be in Exile, properly speaking.5 Whether or not exile language is clear, what is clear is that Israel experienced great unrest and longed for God to move decisively and powerfully to save them and to set things right. But 1st cent. Israels categories for engaging with these issues come from the Prophets who were themselves dealing with the Exile. There, as weve seen above, God linked return from exile directly with forgiveness of sins. Thus for many who longed for the age to come assumed it would involve large-scale repentance and thus, forgiveness of sins.6

Putting things together What was going on when Jesus shared a table with sinners and offered them forgiveness of sins, he was offering them the Kingdom, and all that comes with it. And the rub was that he was offering this Kingdom to all the wrong kinds of people, and in all the wrong kinds of ways! [I.e., simply by following him and not via normal Jewish channels likethe Temple and the Law!] Gods restored people were made up of all the wrong people, and this was scandalous (esp. to those who thought they were the right people).7 With this, Jesus was

4NIDOTTE 3:261.5This is an involved conversation indeed see our previous discussion in Contexts to Bridge from 2 weeks

ago: The end of exile and new exodus for more.6See the qualified agreement with this in Sanders, 1985, 106-108.7Sanders explains the point of the issue: Jesus was accused of associating with, and offering the kingdom to those

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offering a new world order, the end of Israels long desolation, the true and final forgiveness of sins, the inauguration of the kingdom of god.8 Sins must be paid for in order to experience forgiveness. And Jesus would pay for sins so that restoration for Gods people could be experienced, once and for all (John 1:29). This leads us right into our next installment video, newcovenant and new heart. Thats all for now.

Jewish GroupsHere well consider all kinds of different movements within Judaism so we can better

appreciate how Jesus fits in this world. Reminder: all of this is in response to numerous conflicts that threaten Judaism and Jewish way of life. All responses can be seen in this light (as Scott Jr., 2000 has helpfully pointed out and also Riches, 1998). Destruction of 1st Temple, Exile, Persian rule, puny 2nd temple, Alexander the Great and Hellenism, Ptolemy and Seleucid rule, desecrationof Temple by Antiochus Ephiphanes, Maccabean revolt and ensuing compromise, Roman desecration of Temple in 63 BC, Herodian Temple, death of Herod, Jesus. And as Riches makes clear, when confronted with a crisis there are varying responses: you can double-down on your efforts to remain distinct, you can reevaluate and make compromises as needed (esp. in order to hold onto what matters most), you can separate yourselves from the group, you can give in totally, etc.

Various renewal groups: Essenes, Zealots, Pharisees, Sadducees [not a renewal group but to be considered in this conversation nonetheless], John the Baptist, Jesus. Many had historical roots in Maccabean revolt and what followed. Now by Roman period theyre more clearly defined and established. [Also, Juel, 1999, 65-76 distinguishes between parties and offices, which is important.] Note that within each group theres still considerable room for diversity.

Offices: Elders, Priests, High Priest, Scribes; also, Sanhedrin Parties: (many have roots in Hasidim of Hasmonean Dynasty) Sadducees, Pharisees Others: Zealots, Essenes, John the Baptist, Jesus

All dealt with what was a Jew (in light of present circumstances), who were the real Jews, etc. Whos Gods elect? What were outward signs? [circumcision, Torah adherence, Temple worship, Sabbath] How important was Jerusalem? Temple? How to deal with foreign powers? What about group standard maintenance? Hope for the future? Each group briefly:

Sadducees Temple-centric in every way. Pharisees Movement away from Temple to local community (synagogue, personalpiety) Zealots National (political) independence. Only Yahweh is King. Essenes Called to be distinct as fulfillment of Law. John the Baptist Gods reign is coming and it will be a new thing. Be prepared.

Form, Structure, and SettingThe following 5 scenes (which well cover over the course of the next two weeks) are

controversy scenes in succession, meant to be read together. They are arranged concentrically, a common technique of ancient oral narration in which related episodes form rings around a

who by the normal standards of Judaism were wicked. Ibid., 187. Emphasis his. Simmons agrees with Sanders and adds that such sinners would be moral profligates who had, by their lifestyle, effectively rejected their religious heritage. Simmons, 2008, 108.

8Wright, 1996, 272.

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central episode.9 Together they report not only the spread of Jesus ongoing authority, but also a mounting rejection of this authority.10

The concentric or chiastic panels are as follows (with brief discussion of their relationship to one another):11

A: Jesus Heals a Paralytic (2:1-12) [all similarities with A below] Jesus enters location again ( ; Kai eiselthn palin eis); scene takes place indoors, concerned with a healing (involves raising [root: ; egeir]), same characters (Jesus, authorities, person healed); healing delayed while Mark reveals unspoken accusations against Jesus; accusation involves serious legal penalties; Jesus responds to unspoken accusations with rhetorical question (and considers the heart of his opponents).

B: Jesus Calls Levi (2:13-17) [all similarities with B below] concerned with eating, has to do with uncleanness; form is action authorities objection Jesus explanation to objection (Jesus answers withproverb followed by purpose and authority statement); characters include disciples (absent from A panels).

C: Discussion About Fasting (2:18-22) This panel has the main point of the . Here in center, concerned with opposite of eating (fasting, even though its time for not just eating, but feasting); first hint of violent death at hands of authorities (Jesus death in contrast to raising of A panels). Setting not defined here, nor are characters who pose questions (also, its not threatening, more just curious); thus, focus is more on Jesus response rather than opposition; Jesus response talks about how authorities have old categories of law (demonstrated in all 5 ).

B: Discussion About the Sabbath (2:23-28) [all similarities with B above] concerned with eating, has to do with uncleanness; form is action authorities objection Jesus explanation to objection (Jesus answers withproverb followed by purpose and authority statement); characters include disciples (absent from A panels).

A: Jesus Heals on the Sabbath (3:1-6) [all similarities with A above] Jesus enters location again ( ; Kai eiselthn palin eis); scene takes place indoors, concerned with a healing (involves raising [root: ; egeir]), same characters (Jesus, authorities, person healed); healing delayed while Mark reveals unspoken accusations against Jesus; accusation involves serious legal penalties; Jesus responds to unspoken accusations with rhetorical question (and considers the heart of his opponents).

Note as well the progression through the episodes they do not merely revolve around the central panel; rather, theyre going somewhere too! Opposition to Jesus mounts throughout the panels, until by the end theyre conspiring as to ways to kill him!12 Jesus authority also grows throughout; first two panels deal with sin and sinners (and Jesus ability and authority to forgive

9Rhoads et al., 2012, 52.10Moloney, 2006, 64.11From Rhoads et al., 2012, 53; Moloney, 2006, 65-67.12Ibid., 66.

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sins), and the last two deal with Sabbath controversies (and Jesus power and authority to declarehimself Lord of the Sabbath).13

Sermon NotesJesus Heals a Paralytic (2:1-12)

Sin and disease are often associated in the biblical world. A later (than the NT) Jewish writing even says that no one gets up from his sick bed unless his sins are forgiven.14

Jesus Calls Levi (2:13-17) This passage contains the first mention of the disciples (Gk. ) in Mark, andsurely this is significant! As Kuruvilla explains, Mark has already blurred the lines between sinners, tax collectors, and disciples with the way hes arranged the narrative (and this goes against the grain of how these kinds of people were viewed in 1st cent. Israel they were to be avoided and kept separate from). The point, then, is that in Jesus mission, everyone is equal in their need for God and for forgiveness, and in the possibilities of their entrance into the Kingdom as Jesus followers.15

The Point (must be able to answer these 2 questions)1. What is the one thing I want my audience to know? Only Jesus has the authority to forgive sins, and we are all in need of this forgiveness.2. What do I want them to do about it? Receive, experience, and demonstrate this forgiveness.

Applicational Thoughts Jesus shows

Holiness was not a fragile something that needed to be coddled and protected in a thousand different ways.16 Gods Kingdom isnt contaminated by sinful people; rather, it contaminates them (i.e., transforms them, heals them, reconciles them).17 Jesus is thus the boundary breaker,18 modeling for us an important characteristic of Godd Kingdom. Gods Kingdom is marked by radical forgiveness. The expansion of Gods rule will engender conflict and opposition.19

13Ibid., 67.14B. Ned. 41A, as cited by Bock, 2015, 140.15Kuruvilla, 2012, 52.16Simmons, 2008, 111.17Garland, 1996, 112.18A phrase of James Dunn, cited above.19See esp. Rhoads et al., 2012, 78-82.

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We respond We respond to forgiveness and are then made worthy recipients, not the other way around.20 A choice must be made between faith/salvation and opposition/rejection eventually.21 I.e., this is an invitation that we accept or reject. These stories further introduce us to Gods point of view do we share it? Do we agree what time it is (time for the doctor to see patients)?22 Our ministries, like Jesus, should focus especially on outsiders.23 Or, as Donahue and Harrington put it: Churches today are challenged to expend their energy and resources not only on the well and the strong but also (and especially) on those who need healing and a sense of divine acceptance.24 If Jesus (and our) mission is to those far from Christ, wed better learn to love them (Exponential conf. speaker) We should expect fierce opposition (from all sides!) and to be misunderstood.25

Works Cited:Abbreviated Works

B. Ned. Babylonian Talmud tractate Nedarim (Neusner, Jacob, ed. 2011. [original ed. 2005]. The Babylonian Talmud: A Translation and Commentary. 22 vols. Peabody, MA: Hendrickson).

DJG2 Green, Joel B. et al., eds. 2013. [original ed. 1992]. Dictionary of Jesus and the Gospels. 2nd ed. Downers Grove: InterVarsity.

NIDOTTE VanGemeren, Willem, ed. 1997. New International Dictionary of Old Testament Theology & Exegesis. 5 vols. Grand Rapids: Zondervan.

Other WorksBock, Darrell L. 2015. Mark. Edited by Ben Witherington III. New Cambridge Bible Commentary. Cambridge:

Cambridge University Press. Bryan, Steven M. 2005. [original ed. 2002]. Jesus and Israels Traditions of Judgment and Restoration. Paperback

ed. Edited by Richard Bauckham. Society for New Testament Studies Monograph Series 117. Cambridge:Cambridge University Press.

Donahue, John R., and Daniel J. Harrington. 2002. The Gospel of Mark. Edited by Daniel J. Harrington. SacraPagina 2. Collegeville, MN: Liturgical Press.

Dunn, James D. G. 1999. [original ed. 1992]. Jesus Call to Discipleship. Reprint ed. Edited by Howard Clark Kee.Understanding Jesus Today. Cambridge: Cambridge University Press.

Garland, David E. 1996. Mark. Edited by Terry Muck. The NIV Application Commentary. Grand Rapids:Zondervan.

Juel, Donald H. 1999. The Gospel of Mark. Edited by Gene M. Tucker, and Charles B. Cousar. Interpreting BiblicalTexts. Nashville: Abingdon.

Kuruvilla, Abraham. 2012. Mark: A Theological Commentary for Preachers. Eugene, OR: Cascade. Moloney, Francis J. 2006. Mark: Storyteller, Interpreter, Evangelist. 2nd Printing ed. Peabody, MA: Hendrickson.

20Garland, 1996, 112.21Osborne, 2014, 45.22Wright, 2004, 21-22.23Strauss, 2014, 133.24Donahue and Harrington, 2002, 105.25Ibid., 99; Kuruvilla, 2012, 50, 53.

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Osborne, Grant R. 2014. Mark. Edited by Mark L. Strauss, and John H. Walton. Teach the Text. Grand Rapids:Baker.

Rhoads, David et al. 2012. Mark as Story: An Introduction to the Narrative of a Gospel. 3rd ed. Minneapolis:Fortress.

Riches, John K. 1998. [original ed. 1990]. The World of Jesus: First-Century Judaism in Crisis. Reprint ed. Editedby Howard Clark Kee. Understanding Jesus Today. Cambridge: Cambridge University Press.

Sanders, E. P. 1985. Jesus and Judaism. Philadelphia: Fortress. Scott Jr., J. Julius. 2000. [original ed. 1995]. Jewish Backgrounds of the New Testament. 2nd Printing ed. Grand

Rapids: Baker. Simmons, William A. 2008. Peoples of the New Testament World: An Illustrated Guide. Peabody, MA: Hendrickson.Strauss, Mark L. 2014. Mark. Edited by Clinton E. Arnold. Zondervan Exegetical Commentary on the New

Testament 2. Grand Rapids: Zondervan. Wright, N. T. 1996. Jesus and the Victory of God. Christian Origins and the Question of God 2. Minneapolis:

Fortress. . 2004. [original ed. 2001]. Mark for Everyone. Louisville: Westminster John Knox.

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