Providence PCA

As we come to this text, we see again, that Christ's ministry and the coming of his kingdom forces a decision. We see two groups of people. One group, the crowds, believe the claims of Christ and they want to draw closer to him--they stand on the inside of the house with him. Second, there's a group that stands on the outside. Their determination is that he's insane, or not just that he's insane, but that he's evil. These are the very same questions this text forces on us. Is he deity? Is he delusional? Or, is he a deceiver? Take heed how you hear this word.

This section of Mark may sound merely routine--it's just a list of names. God does not give his word with insignificant portions. The Holy Spirit, through Mark is very selective. Rather than just being filler, our text shows us nothing less than that Christ accomplishes the fulfilling of God's promises. We find in this passage the nation's re-creation, the calling of the nation, and the cost.

The Pharisees come to Jesus and ask, "Why is it your disciples are allowed to do that which is impermissible on the Sabbath?" You'd think Jesus would cite a text about the Sabbath and say, "Here's why: it's not really breaking the law of God. The law, in Deuteronomy actually gives us permission to glean. You guys are missing the point." But Christ doesn't do that. Instead, he goes to this seemingly random, interesting, odd text, about David on the run from Saul eating the bread of the Tabernacle. You have to ask yourself why he chose this particular text as a defense for his actions. In essence, his argument is this: "Long ago, David did this thing, in a particular circumstance. And this circumstance should remind you of what's going on now." Next, Christ says they can do so, because he is the one who can authorize such a thing as Lord of the Sabbath. This pushes the offense over the top, into a whole other category for the Pharisees. Lastly, Christ goes on to show the true intention of the day. How grateful can we be that Christ gives us not the explanation we would expect, but the revelation we need.

If the Kingdom of God is here now, what mood are we supposed to be in, festive or fasting? Is Christ removed for us now? So fasting does have a role now. But even for those of us that live apart from Christ physically, we see that a new age has dawned. The Day of Salvation has been granted by faith. While fasting has it's place, it is not the tenor and tone of the Christian life.

We're confronted, as we open this passage, with questions--questions about the Kingdom. Who gets into the Kingdom? What are the qualifications for getting into this Kingdom? Christ will explain to the Pharisees that, if they ever want to join the Kingdom, they would have to change the way they identify themselves. They would have to leave the "righteous ones" and join themselves to the band of sinners. The question is: "Are they willing to do that?" Are we willing to do that? Are we willing to be self-reflective enough to realize that, at the end of the day, we have nothing to offer God of our own righteousness; that what God's standards are, and who we are, shows plainly that we are broken; that we are unfit; that we are sinful; that we truly are in need of redemption? Or will we keep telling ourselves that we are a good person--that "I'm not like people who do bad things?" Christ says the only way to join the kingdom is to say, "No, I really am in that company. These really are my people. These sinners are my kind!" Only then do you have any chance of joining the Kingdom of God. If you're satisfied with your righteousness, or if you're "not that bad," Christ didn't come for you. And that's not good news. Because you will be exposed on that last day. These people are able to sit at table with Jesus, why? Not because he didn't care about sins, but because he can say to those who are honest about their sinfulness that he has the power within himself to forgive them, and to change them forevermore.

What is most needful in life? If someone were to ask you that, how would you answer? In this passage, we see a man lying before Jesus paralyzed, and Jesus' comment takes everyone by surprise: "Your sins are forgiven you." It seems insensitive that this man is dealing with obvious physical need, and yet, Christ is bringing up the forgiveness of sins instead. By placing this in the text, Christ--through Mark-- is making us reckon with some big questions. Not only does this cause cognitive dissonance, it makes a bold statement about who Christ is and the coming of the Kingdom. Christ is trying to show us something. The question is: "Will you see it?"

Pastor Tony begins our new series in the Gospel of Mark on the coming of Christ the King with this sermon entitled "Kingdom Conflict".

We look today at the ascension of Christ. This aspect of Christ's work is often overlooked in lieu of the death and resurrection. Let's spend some time studying this essential aspect of his mission. As a bonus, Tony spends some time studying the structuring of the New Testament.

How can we understand this most contested and controversial clause from the Apostles Creed? What is the importance of the real, full and powerful death of the Lord Jesus Christ?

The next two sermons will be based on lines dealing with Christ from the Apostle's Creed. Today's sermon is based on the line "He suffered under Pontius Pilate, was crucified, died, and was buried..."