Matthew 13:53-58; Mark 6:1-6; John 5

Let’s get a few things straight right up front:

• Jesus never Himself breaks the Sabbath (not the Sabbath God intends, at least)
• Jesus never causes anyone else to break the Sabbath, either (e.g., telling the healed man to pick up his bed and walk)
• Jesus never abolishes the Sabbath (even though we act as though He does)

But Jesus most certainly breaks down the excessively burdensome rules and regulations heaped up by the scribes and Pharisees surrounding the Sabbath, rules that ostensibly help protect the Sabbath but which in fact run completely contrary to the spirit of Sabbath rest. It is Jesus’ violation of those rules that inflames the Pharisees against Jesus and draws them into a confrontation. But what really gets the Pharisees riled up (and rightly so) is Jesus’ assertion of Divinity. (John 5:18) (I say “rightly so”, because any such assertion by a mere man would be utter blasphemy — far worse than treason, murder, or any other crime — and should induce such a response. By the way, every now and then I hear someone say that Jesus never claimed to be God. Ha! I can only assume that such folks have never read the Gospels…)

We could probably spend the rest of our lives contemplating what Jesus says in John 5:19-47 and still not plumb the depths of Truth revealed here: Jesus’ relationship with God the Father; His role in giving life; His authority and role in judgment; the reality of our own eventual resurrection, either to life or to condemnation; the fourfold witness to Jesus of John the Baptist, Jesus’ miraculous works, the Father’s own voice, and the (Old Testament) Scriptures. What can I possibly say about such things?

So I leave you to prayerfully meditate on Jesus’ words today. Do you believe what He says? What, then, does that mean for you today?

See also:

• March 3 (2021) / Matt. 13:53-58; Mark 6:1-6
• March 4 (2021) / John 5:1-23
• March 5 (2021) / John 5:24-47

Matthew 8:23-34; Mark 4:35-5:20; Luke 8:22-39;
Matthew 9:18-34; Mark 5:21-43; Luke 8:40-56

And they … said to one another, “Who then is this, that even the wind and the sea obey Him?”

Mark 4:41 (cf. Mt. 8:27, Luke 8:25)

Who is this Person Who has power over the forces of nature? Who is this Man Who heals multitudes? Who is this Person Who drives out demons, even so many at once that they call themselves “Legion”? Who is this Man Who heals even those who seek Him surreptitiously? Who is this Man Who makes the blind see, the deaf hear, and the mute speak? Who is this Man Who raises the dead?

Who is this Jesus?

See also:

• February 25 (2021) / Matt. 8:23-27; Mark 4:35-41; Luke 8:22-25
• February 26 (2021) / Matt. 8:28-34; Mark 5:1-20
• February 27 (2021) / Luke 8:26-39
• February 28 (2021) / Matt. 9:18-34
• March 1 (2021) / Mark 5:21-43
• March 2 (2021) / Luke 8:40-56

Matthew 13:1-52; Mark 4:1-34; Luke 8:1-18; 13:18-21

And [Jesus] said, “He who has ears to hear, let him hear.”

Mark 4:9 (See also: Mt. 11:15, 13:9, 13:43; Mark 4:23; Luke 8:8, 14:35.)

It should be clear that Jesus is not speaking simply of physical ears and the ability to process sound waves. He is speaking of receptivity to His message, a willingness to truly listen and understand, and the diligence to dig below the surface to get to the core Truth.

We should understand that having “ears to hear” is not particularly up to us. Just as the Lord gives us physical ears, He is the One Who gives us spiritual “ears” as well. It is only by His Holy Spirit that we are able to understand spiritual things. (I Corinthians 2:14) But given ears to hear, what we do with those ears is very much up to us: let him hear! That is a choice. That is a deliberate act, one that entails paying attention.

So, are you listening?

See also:

• February 20 (2021) / Luke 8:1-3; Matt. 13:1-23
• February 21 (2021) / Mark 4:1-20; Luke 8:4-15
• February 22 (2021) / Matt. 13:24-30, 36-43
• February 23 (2021) / Matt. 13:31-35; Mark 4:30-34; Luke 13:18-21
• February 24 (2021) / Matt. 13:44-52; Mark 4:21-29; Luke 8:16-18

Matthew 12:22-50; Mark 3:20-35; Luke 11:14-36; 8:19-21

Whoever is not with me is against me, and whoever does not gather with me scatters.

Matthew 12:30; Luke 11:23

In Matthew, Jesus makes this statement just before saying that blasphemy against the Holy Spirit will never be forgiven, that next verse (Mt. 12:31) starting off, “Therefore, …” I am not going to get into what exactly constitutes blasphemy against the Holy Spirit, but I mention it to indicate how deadly serious these words of Jesus are. Elsewhere, Jesus flips this statement over and says, “[T]he one who is not against us is for us.” (Mark 9:40; cf. Luke 9:50)

Taken together, these statements of Jesus eliminate any middle-ground, fence-riding position. One is either for Jesus or against Him. There is no neutral.

So what will it be for you today?

See also:

• February 11 (2021) / Luke 6:43-49; Matt. 12:33-37; Matt. 7:21-29
• February 17 (2021) / Matt. 12:22-30; Mark 3:20-27; Luke 11:14-23
• February 18 (2021) / Matt. 12:31-32, 38-50; Mark 3:28-35
• February 19 (2021) / Luke 8:19-21, 11:24-36, 12:10-12

Matthew 8:5-13; Luke 7:1-17; John 4:46-54;
Matthew 11:2-19; Luke 7:18-50

Today we see some tremendous contrasts in attitudes toward Jesus. First we have the Roman centurion who asks Jesus to heal his servant but who says, “Lord, I am not worthy to have you come under my roof…” (Mt. 8.8) At the end of our reading we have Simon the Pharisee and his uninvited guest, the woman who anoints Jesus’ feet. Simon invites Jesus in for dinner, fully confident that he is indeed worthy to have Jesus come under his roof — so confident that he fails to perform the customary acts of welcoming. (Luke 7:44-46) Further, Simon believes himself to be far more worthy of Jesus’ attention than the “woman of ill-repute”, who (in his opinion) should not be there at all. The woman, in an audacious act of abject humility washes Jesus’ feet with her own tears.

The centurion counts it a privilege to have Jesus in the neighborhood. Simon believes himself to be granting Jesus the privilege of eating with him. The woman grabs hold of the privilege of approaching Jesus and overflows with love and gratitude.

So how do we approach Jesus? Are we like the centurion or the woman, acknowledging our own unworthiness but coming to Jesus anyway, knowing He is our only hope? Or are we like Simon, granting Jesus a little time in our busy schedules, thinking we’re doing Him a favor? Do we think we have it all together, with no need of Jesus at all? Or do we perhaps think we have it mostly together, acknowledging that a little boost from Jesus could be helpful now and then, but that’s all we need?

I’m guessing that most of us think of ourselves more like the centurion or the woman than like Simon. But are we? Really?

See also:

• February 12 (2021) / Matt. 8:5-13; John 4:46-54
• February 13 (2021) / Luke 7:1-17
• February 14 (2021) / Matt. 11:2-19
• February 15 (2021) / Luke 7:18-35
• February 16 (2021) / Luke 7:36-50

Matthew 6; Luke 11:1-4, 12:22-34;
Matthew 7; Luke 6:37-49, 11:5-13

…and forgive us our debts,
as we also have forgiven our debtors.
…
For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.

Matthew 6:12,14-15

How often do we pray the Lord’s prayer, desiring the Lord’s forgiveness but thoroughly glossing over the second half of Mt. 6:12? Yet immediately after giving us this prayer, that is the one point that Jesus specifically calls out for special attention: If we don’t forgive, we won’t be forgiven. Jesus is not wishy-washy about this principle. His words are crystal clear. And yet many of us — almost certainly most of us and probably every one of us — at times cling to unforgiveness and resentments, imagining that, somehow, Jesus’ words do not apply to us, that we will be forgiven despite our unforgiveness of others.

Think again.

See also:

• February 6 (2021) / Matt. 6:1-15; Luke 11:1-4
• February 7 (2021) / Matt. 6:16-34
• February 8 (2021) / Luke 12:22-34
• February 9 (2021) / Matt. 7:1-12; Luke 11:5-13
• February 10 (2021) / Matt. 7:13-20; Luke 6:37-42
• February 11 (2021) / Luke 6:43-49; Matt. 12:33-37; Matt. 7:21-29

Matthew 12:15-21; Mark 3:7-19; Luke 6:12-19;
Matthew 5:1-48; Luke 6:20-36

You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you.

Matthew 5:43-44

But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either.

Luke 6:27-29

Who is not challenged by these words of Jesus? When we as individuals are hurt, offended, or abused by another, our natural reaction is not to love. Even when we manage to let some offense go and to turn the other cheek, we have a hard time really forgiving one who continues to do us harm. We have an even harder time actively loving such a person. But as challenging as these words are, we know that we cannot just ignore them. This is, after all, Jesus speaking. So we (hopefully) try to live accordingly in our interpersonal relationships.

But how do these words apply when there is real violence involved? Or what about larger conflicts that go beyond personal, one-on-one relationships? Some would argue that Jesus is here advocating full-bore pacifism, that forceful resistance to aggression is never appropriate, but is that really what He is saying? Let’s imagine “turning the other cheek” in a school shooting. Is Jesus saying that schools should adopt an “anti-lockdown” policy when there is an active shooter on campus — just open the doors and line the kids up as targets? (Probably not…) Or how about the very real scenario playing out right now in Israel? Are the Jews supposed to simply let Hamas kill every last one of them, which is Hamas’ stated objective? (Probably not…)

If we reason through such scenarios and consider the broader context of Scripture (including, for example, exhortations to seek justice and to defend the weak), it becomes clear that Jesus cannot mean complete pacifism. But neither can we simply toss His words aside as naïve idealism. We must wrestle with these words. We must reckon with the challenges they pose. We must see that Jesus calls us to do what He does. (If God didn’t love His enemies, we would all be lost…)

So take some time and meditate on what these words of Jesus mean, not just theoretically “out there”, but for you personally. Who is your enemy? How might you love that person? How might you pray for them? Are you going to listen to Jesus or ignore Him?

See also:

• February 2 (2021) / Matt. 12:15-21; Mark 3:7-19; Luke 6:12-19
• February 3 (2021) / Matt. 5:1-26
• February 4 (2021) / Matt. 5:27-48
• February 5 (2021) / Luke 6:20-36

Matthew 9:1-17; Mark 2:1-22; Luke 5:17-39;
Matthew 12:1-14; Mark 2:23-3:6; Luke 6:1-11

Matthew tells us that on at least two separate occasions, Jesus quotes Hosea 6:6 to the Pharisees: “I desire mercy, and not sacrifice.” The first time is in Matthew 9:13, where Jesus is responding to the Pharisees’ questioning of Jesus’ association with tax collectors and sinners when dining in Matthew’s (Levi’s) house. The second time is in Matthew 12:7, where Jesus answers the Pharisees’ criticism of the disciples’ plucking of a few heads of grain on the Sabbath. Maybe we should pay attention…

The gist of Hosea 6:6 is that God is far more interested in relationship than in ritual, much more concerned with how we treat one another than with “religious” observance. Given that Jesus is quoting the prophet Hosea, who lived more than 700 years earlier, it is clear that this is not a new idea, springing up out of nowhere with Jesus. Nor is Jesus picking up some obscure thought unique to Hosea. We see similar sentiments elsewhere in the Old Testament, like in I Samuel 15:22, Proverbs 21:3, and Micah 6:6-8. Yet the Pharisees — focused on rules, regulations, and their own self-righteousness — seem to miss the higher calling of love and mercy.

Does Jesus then mean that ritual is of no value or that the Sabbath is to be ignored? Not at all; He would have to dispense with whole swaths of the Old Testament to mean that — the same Old Testament that He consistently affirms. Rather, He puts ritual and Sabbath in proper perspective, showing us that people are more important than rules and that love is the overriding principle to follow.

So what about us? How might we need to hear Hosea 6:6 in our own lives? How might we be like the Pharisees, ostensibly concerned with things of God, but failing to love either Him or our neighbor?

I desire mercy, and not sacrifice.

See also:

• January 29 (2021) / Matt. 9:1-8; Mark 2:1-12; Luke 5:17-26
• January 30 (2021) / Matt. 9:9-13; Mark 2:13-17; Luke 5:27-32
• January 31 (2021) / Matt. 9:14-17; Mark 2:18-22; Luke 5:33-39
• February 1 (2021) / Matt. 12:1-14; Mark 2:23-3:6; Luke 6:1-11

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One more thing…

I find it ironic that the Pharisees find fault with the disciples for plucking a bit of grain on the Sabbath and with Jesus for healing on the Sabbath while they themselves are spending a tremendous amount of energy on the Sabbath doing the dirty work of that very fault-finding.

Mark 1:21-28; Luke 4:31-37;
Matthew 8:14-17; Mark 1:29-34; Luke 4:38-41;
Matthew 4:23-25; Mark 1:35-39; Luke 4:42-5:11;
Matthew 8:1-4; Mark 1:40-45; Luke 5:12-16

That evening they brought to Him many who were oppressed by demons, and He cast out the spirits with a word and healed all who were sick. This was to fulfill what was spoken by the prophet Isaiah: “He took our illnesses and bore our diseases.”

Matthew 8:16-17

Remember the four “Servant Songs” of Isaiah? The last of those “Servant Songs” is found in Isaiah 52:13-53:12. (See the August 23 post.) Here Matthew cites Isaiah 53:4 from that “Song”, applying it directly to Jesus and His healing ministry. The physical healings Jesus performs provide strong evidence that Jesus is, in fact, the promised Servant spoken of by Isaiah. But looking back at the rest of that passage in Isaiah, we can see that the Servant’s mission goes far beyond the physical and on to the spiritual — and that it is to cost Him dearly.

See also:

• January 24 (2021) / Mark 1:14-28
• January 26 (2021) / Matt. 8:14-17; Mark 1:29-34; Luke 4:38-41
• January 27 (2021) / Matt. 4:23-25; Mark 1:35-39; Luke 4:42-5:11
• January 28 (2021) / Matthew 8:1-4; Mark 1:40-45; Luke 5:12-16

John 4:1-45;
Matthew 4:12-22; Mark 1:14-20; Luke 4:14-30

Today Jesus passes through the region of Samaria and stops at Jacob’s well to rest and get a drink of water. There Jesus interacts with a woman who is surprised (or, I daresay, shocked) to find that this Jew would have anything to do with a Samaritan. (For some brief background on the hostility between Jews and Samaritans, see my comments on the January 21, 2021 post, especially if you missed our journey through the Old Testament.) We might note that Jacob’s well sits deep inside what is now the Palestinian-controlled territory of the West Bank, so we might imagine a modern-day Jesus in the same place facing similar challenges encountering a Palestinian…

Aside from Jesus’ prophetic knowledge of the woman’s marital status, nothing in the text suggests that Jesus does anything miraculous among the Samaritans, yet many in that city come to faith, fully convinced that Jesus is the Messiah (that is, the Christ, the Anointed One), the Savior of the world. They come to believe based on words, first the words of the woman about Jesus, and then because of His own words. (John 4:39-43) Maybe we, too, should pay attention to what He says.

See also:

• January 21 (2021) / John 4:1-26
• January 22 (2021) / John 4:27-45
• January 23 (2021) / Matthew 4:12-22
• January 25 (2021) / Luke 4:14-37

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One more thing…

If you have not previously spent much time reading through the Gospels, you might be surprised at how different the Gospel of John is from the other three. These other three — Matthew, Mark, and Luke — are called the “Synoptic Gospels“. If you pick “synoptic” apart into “syn” (meaning “together” or “same”, as in “synonym” or “synthesize”) and “optic” (meaning “seeing”, as in “optics” or “optician”), we can see why that is a good descriptor. These three Gospels all present a similar (though not identical) perspective, with a lot of overlapping content. The Gospel of John, on the other hand, stands apart: most of its material (like today’s reading) is not found in the other three, and most of their material is not found in John. As we move forward, it may be helpful to bear this distinction in mind.