Views of the Endtimes: Full Preterism

Various Passages.  This sermon was preached by Pastor Marty Bonner on September 1, 2019.

Today we begin a series on important prophecies of the Bible and how different Christians have come to interpret them.  Our approach will be to ask a question regarding a particular aspect of prophecy, which will then serve as a filter that creates a clear separation between different views.

For those who think that prophecy is unimportant, or worse a wild, goose chase, I would give a caution.  Jesus and his apostles not only taught that prophecy was important, but they also gave more prophecies that aligned with the Old Testament ones that had not been fulfilled yet.  In fact, if you simply take the number of verses that have a prophecy in them, whether they are fulfilled or not, and divide it by the total number of verses in the Bible, you will find that around 27 to 28 percent of the Bible is prophecy.  So, prophecy is obviously important to our Lord. 

However, prophecy is not an attempt to tell us everything that will happen in the future.  We must remain humble and cautious in these matters.  If we are to take our Lord and his Apostles seriously for our salvation, and daily walk, then we should also take them seriously as they spoke on things that they said were to come in the future.

Is there a literal, physical return of Jesus from heaven in the future?

Our first question has to do with what is called the Second Coming of Christ.  Is it still in the future, and will it be a literal, physical return of Jesus from heaven?  There is a group of Christians who claim that this is not what the Bible says will happen.  We will talk more about how they get there in a bit.

We will focus on the main views, rather than on the multitude of individual interpretations that people hold.  Even these individual interpretations can be sorted into categories, which our filter questions will help us analyze.  I say this because it may appear as we go along that I am presenting these views as a monolithic or absolute scheme.  This is not so.  To give you an idea, this first category that we will look at has over sixteen unique approaches.  However, they all agree that the Bible does not say that Jesus is going to return to earth physically.

The group that answers the above question as, “no,” is called Full Preterism, or, as they like to call themselves, Consistent Preterism.  The name preterism uses the prefix preter, which comes from the Latin word for “past.”  It refers to how a person approaches Bible prophecy in general.  Preterists see Bible prophecy as being fulfilled in the past, as opposed to futurists, who see much of it to be fulfilled in the future.  Preterism is the view and preterist is the person who holds the view.  In fact, any time you read a prophecy in the Bible, you have to ask yourself what it is predicting and whether that has happened or not.  Thus, I would technically be a preterist regarding the prophecies of the First Coming of Jesus, but the word is not really used in that way.  There is a group that is usually called Partial Preterists or Moderate Preterists.  They would say that most of prophecy has been fulfilled in the past except for the Second Coming and the Resurrection.  We will talk about them at a later date.  So, how do full preterists come to believe that Jesus has already come back and fulfilled all the prophecies of the Bible?

Before we answer that question, let’s get a better feel for what all they believe.  If you think the Bible says something that hasn’t happened yet, it is only because you are ignorant of exactly what was meant and the historical events that fulfilled it.  According to this view, the Day of the Lord and the end times are references to the destruction of Jerusalem in 70 AD.  The reign of Jesus, or Messiah, over all of the earth is actually a spiritual reign, and not meant to be a physical reign on earth.  The Second Coming of Jesus is also a spiritual event in which Jesus came in wrath upon Israel in 70 AD.  They will typically add that, when a person first believes on Jesus, they have their own personal, spiritual, Second Coming at that point.  The Final Judgment scenes of Revelation have already occurred in 70 AD, as well as the resurrection.  Yes, according to this view, you missed the Resurrection that the Bible talks about, and Satan has been bound, metaphorically of course.  We are actually in the New Heavens and the New Earth already because they were never intended to be physically new, but rather, spiritually new.  So, what are we doing?  The goal of the Church is to help all humans discover and accept what Christ has done for them.  The whole world will eventually be converted and mankind will enter Utopia.

Now, this view has variations about exactly when all these things were accomplished, but they generally fall within the first century AD.

Before we go into the negatives about this view, let me just say up front that they say much that we can agree with.  Those who believe that Jesus will literally and physically return, also believe that he is already spiritually reigning in our hearts.  They also believe that Christians already participate in the Kingdom of God by the Holy Spirit.  In fact, believers are described as those who have judged themselves already, and thus will avoid the Final Judgment.  Lastly, they also believe that the works of Satan can be bound by believers who stand against him and trust God.  So, many aspects of this view can be embraced.  The problem is that they see these things as the only thing promised in Scripture.  Is everything promised only metaphor and none of it also literal?

This would be my up-front statement:  This view directly contradicts Scripture and offers unsatisfying reasoning for their “misinterpretations” of the prophetic passages.  Let’s deal with three main arguments from Scripture that Full Preterists use to substantiate their view.

In Matthew 24:34, we are told, “Assuredly, I say to you, this generation will by no means pass away till all these things take place.”  Immediately before this verse, and in all three of the Gospels, Jesus is telling about his Second Coming.  So far, it looks like a good case.  They believe that Jesus is pointing to his disciples as he says, “this generation…”  However, in verse 33, Jesus first refers to those who “see all these things,” and then states “this generation.”  This leaves the door open that it is just as possible that Jesus is referring to a later generation, i.e. the generation that sees all these things. 

If you study Matthew 24 and chart out what Jesus prophesies about the future, you come away with an outline that has two parts.  The first part he calls the “Beginning of Sorrows.”  He clearly states that it is a period that is not the end, but comes before the end.  He details many signs that will occur during this period in which the Gospel goes to the ends of the earth.  This becomes the tipping point to the second half of the discussion.  After the Gospel goes to the ends of the earth, then the end will come.  So, all the signs before this (false christs, wars, great earthquakes, famines and pestilence, persecution and martyrdom, false prophets, lawlessness, and the love of many growing cold) are not signs of the end times at all.  The Gospel would be preached to all the world under difficult circumstances, but believers were not to confuse that with the end.  Luke states that this period of difficulty that is not the end would last until the times of the Gentiles are fulfilled.  This period is not dated.  To say that the Gospel was preached in all the nations by 70 AD requires a very limited view of what Scriptures promise.  It really is a big stretch.  After Matthew states that the end will come, he describes the Great Tribulation and the Second Coming of Christ.  Some signs of these times were signs in the heavens and on earth, and false christs and prophets doing powerful signs to deceive.  All Christians before the end would see the first set of signs, but this second set would be seen by the generation that would also see the Second Coming of Christ.  Jesus is not predicting that he would come back during the first century.  He is stating that the generation that sees the second grouping of signs would see him come back.

In Matthew 16:27-28, we have another statement that at first glance appears to state that Jesus had to come back during the first century.  The problem is that this is not exactly what it says.  In verse 27, Jesus clearly speaks of his Second Coming “in the glory of His Father with His angels, and…reward each one…”  Then verse 28 states that some who were still alive at the time that he was speaking would not die before they saw the Son of Man coming “in his kingdom,” with no mention of angels and rewarding people for according to their works.

Mark 9:1 adds the phrase that they would see him “present with power.”  All three gospels follow this statement up with the account of the transfiguration of Jesus.  James, John, and Peter see Jesus transfigured before them.  What is that?  We are told, “His face shone like the sun, and his clothes became as white as the light.  And behold, Moses and Elijah appeared to them, talking with Him.  Then Peter answered and said to Jesus, ‘Lord, it is good for us to be here; if you wish, let us make here three tabernacles; one for You, and one for Moses, and one for Elijah.’  While he was still speaking, behold a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, ‘This is My beloved Son, in whom I am well pleased.  Hear Him!’”  (NKJV).  These three disciples were allowed to see Jesus in his glory and kingdom power.  John sees this again in chapter one of the Revelation of Jesus Christ.  If only one of the Gospels had done this then we might still be speculative, but all three connect these two events directly.  The disciples themselves clearly saw the transfiguration as the fulfillment of what Jesus said, and not the Second Coming.

In Revelation 22:12 and 20, preterists emphasize the promises that Jesus is coming soon, which is the translation used by NIV, ESV, RSV, NLT, and some others.  The argument is that Jesus said he was coming soon, and 2,000 years is too long to qualify.  He had to come earlier.  This overlooks the reality that Old Testament passages often speak of things happening “soon” that are hundreds of years or more later.  The word that is translated “soon” in these passages is not a word about timing primarily, but of manner.  It is an adverb in these verses that speaks of how he will come, not when.  In other places it will use the noun form of this word in a prepositional phrase that similarly speaks of how it is done, not when.  Thus, Jesus is encouraging his followers that, when these things happen, they will happen quickly. 

We should also note that there are plenty of passages in the New Testament that speak of a delay of Christ’s Coming.  2 Peter 3:3-4 says, “Knowing this that scoffers will come in the last days walking according to their lusts, and saying, ‘Where is the promise of his coming?’  For since the fathers [patriarchs] fell asleep [died], all things continue as they were from the beginning of creation.’”  Notice that things would take so long that scoffers would be using that as the foundation for their unbelief.  Also, Peter states that they forget about the judgment of the flood.  The Second Coming of Christ will be like the flood judgment, only this time it will be by fire.

Another passage regarding delay is Matthew 24:48-50.  There Jesus tells a parable that says, “But if that evil servant says in his heart, ‘My master is delaying his coming,’ and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of…”  Again, Jesus makes it abundantly clear that it will take long enough for believers to quit watching, abuse their position over other believers, and even embrace the ways of the world.

On top of this, the Revelation itself, during the 7^th Trumpet of Revelation 10:6, declares that “there should be no more delay.”  Up until then God has been restraining things and keeping the end at bay, but at some point, He ceases and allows things to quickly come to a head.

Dr. Ron Rhodes of Reasoning from the Scriptures Ministries (RonRhodes.org) has this to say about preterism.  “Against preterism, futurists note that key events described in the book of Revelation simply did not occur in A. D. 70.  For example, in A.D. 70 “a third of mankind” was not killed, as predicted in Revelation 9:18.  Nor has “every living creature in the sea died,” as predicted in Revelation 16:3.  In order to explain these texts, preterists must resort to an allegorical interpretation since they did not happen literally.”  I would add that these attempts to explain an allegorical fulfillment are often extremely stretched.  Now let’s quickly lay out several reasons why we know that Christ will come back literally, physically, and from heaven, which hasn’t happened yet.

First, the resurrection of Jesus and those who followed him was always considered physical and for every believer of all time.  In Matthew 10:28, Jesus warned us not to fear those who can kill the body, but to fear the one who can destroy both body and soul in the fires of Gehenna.  He clearly warns of a physical punishment within Gehenna.  This ties together with Revelation 20, where all the dead are resurrected (bodily), judged, and put in the Lake of Fire.  We can understand a person taking the book of Revelation as mere symbolism, but the words of Jesus are clearly more than symbolic.  He is clearly warning of the foolishness of such fear.

Paul, in 1 Corinthians 15:50-54, cannot be understood without terrible twisting of the text to mean anything but a literal, physical resurrection of the righteous. ^“50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. ⁵¹ Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed— ⁵² in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. ⁵³ For this corruptible must put on incorruption, and this mortal must put on immortality. ⁵⁴ So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory.’” (NKJV). 

Paul categorically states in verse 50 that, “Flesh and blood cannot inherit the Kingdom of God,” which the preterist view point contradicts.  So, what was God’s solution to this problem?  Paul explains that God will change our mortal flesh and blood into a glorified body that cannot perish.  Paul’s argument does not make sense without a literal resurrection and one that encompasses every believer, even those today.  To say that this is a spiritual resurrection truly stretches the argument because in the argument our flesh itself is the part of the problem that the resurrection solves.  Paul also states, in Philippians 3:20-21, “²⁰ For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, ²¹ who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.” (NKJV).  Over and over again, the resurrection is connected to a bodily transformation, from an earthly body to a heavenly body (which is never meant to mean a spirit).

If there is still any question, Acts 1:9-11 should put the argument to rest.  ⁹ Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. ¹⁰ And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, ¹¹ who also said, “Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.” (NKJV). 

Here we see that the apostles were told that Jesus would return in like manner as they saw him go.  This would be from heaven, supernaturally on the clouds of the sky, and in a glorified body that is physical, yet immortal.  Of course, this perfectly matches up with the scene described in Revelation 19.

¹¹ Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. ¹² His eyes were like a flame of fire, and on His head weremany crowns. He ^[e]had a name written that no one knew except Himself. ¹³ He was clothed with a robe dipped in blood, and His name is called The Word of God. ¹⁴ And the armies in heaven, clothed in ^[f]fine linen, white and clean, followed Him on white horses. ¹⁵ Now out of His mouth goes a ^[g]sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. ¹⁶ And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS.  ¹⁷ Then I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, “Come and gather together for the ^[h]supper of the great God, ¹⁸ that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and of those who sit on them, and the flesh of all people,^[i]free and slave, both small and great.” ¹⁹ And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army. ²⁰ Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. “

In countless places throughout the New Testament, believers are encouraged to be faithful and the hope placed in front of them is the Second Coming of Christ and the Resurrection of the body.  These promises often make little sense in the original context if we treat them only as spiritual metaphors. 

Let me just remind us again that I do not have a problem with recognizing spiritual fulfillments of these prophecies.  Yes, for many, the day they die is basically the Second Coming of Jesus.  We are also spiritually raised up to new life in order to live for Jesus.  However, it is a travesty to surrender the greatest promises that the Lord Jesus and his prophets have given us.

In fact, these arguments are the same arguments that unbelievers use to prove that Jesus failed.  Preterists appear to be trying to cut these arguments out from under unbelievers, and yet then they come across as many cults do when their prophecies fail.  How many Christian cults and false teachers have proclaimed that Jesus was returning on a certain day, only to be proven as liars?  The answer is many, and growing every day.  If they don’t flat out say that they were wrong, they often declare that they were correct, only Jesus came back spiritually.  You just can’t see it.  This doesn’t cause people to marvel at the power and wisdom of God.  Rather, it causes them to shake their head and blaspheme God.

Jesus is coming back, and all who have embraced him in faith will enter into his promised kingdom over all the earth, where the swords will be pounded down to ploughshares and their spears into pruning hooks (Isaiah 2:4, Micah 4:3).  As Revelation 1:7 says, “Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him, and all the tribes of the earth will mourn because of Him.  Even so, Amen.”  It won’t be just Israel seeing him in 70 A.D., and they won’t just metaphorically see him.  He will be seen by all the nations in the flesh.

As we look at the world today, it is becoming clearer and clearer that mankind will not save itself.  Our leaders will not solve the problems of the world because the problems of the world are rooted in the sin of mankind.  Only Jesus can save us from our sins, and only Jesus has been given authority from God to rule the whole earth physically from Jerusalem.  Amen!

Endtimes audio

The Martyrdom of John the Baptist

Mark 6:14-29.  This sermon was preached by Pastor Marty Bonner on August 25, 2019.

Our Passage today is about how people in power do not like to have anyone rail against their sins in public.  Imprisonment and execution can be done in a moral manner and will occur under good governance, but they are the main methods and means of tyrants to keep a firm hold upon society.  The Bible warns that in the last days mankind will be more likely to kill believers than less.

We should praise God for the protections that have been provided for us in t he United States of America.  However, we are guaranteed that it will not last forever.  It is important that we recognize that our purpose on this earth is to take our stand beside Jesus before all others and without shame.  To do this without redefining Jesus in our own image, we must remember that our reward is not what we experience in this life, but what we shall experience in the life to come.

John’s imprisonment and death

This story tends to work backwards in time, which doesn’t give us a good idea of when John had been imprisoned and executed, and how long before this it was.  Those who have researched the history tend to see an overlap of less than a year in the ministry of John and Jesus before he is arrested.  It is also thought that John may have been in prison up to a year.  We will deal with the story by looking at the imprisonment and death of John first, and then we will come back to verses 14-16.

Before we get into John’s arrest, we must also take a moment to talk about the convoluted Herodian families, and just which Herod is being referenced here.  The Gospels don’t always give good clues to us because they had lived through these things and it was obvious.

Herod the Great is the Herod that is mentioned in the stories about the birth of Jesus.  He had been made king over all of Israel by the Romans.  He is also the one who ordered all children under 2 years of age in Bethlehem to be killed.  He was a dangerous man who was considered by many to be somewhat insane.  He executed three of his sons under suspicions of plotting to assassinate him.  Herod the Great died within 3-4 years of the birth of Jesus, which allowed Joseph and Mary to come back from Egypt and settle in Nazareth. 

Upon the death of Herod the Great, his kingdom was broken up into 5 parts and divvied up between three sons and 1 daughter.  Now, Herod had married many different wives and so, most of the brothers mentioned here are actually half-brothers.  The Herod of our passage in Mark 6 is one of these sons and is usually called Herod Antipas.  Herod Antipas was given rule over the Galilee (the western side of the Sea of Galilee including Nazareth) and another area called Perea, which was on the eastern side of the Jordan River between the Sea of Galilee and about half way down the Dead Sea.  Notice that John the Baptist would have been baptizing people on the edge of his territory.

John the Baptist had a clear message.  Repent for the Kingdom of Heaven is at hand.  He often challenged the people on specific sins, even calling out the Pharisees, but what got him in trouble was when he called out Herod Antipas for his sin.  You see, Herod Antipas had gone to Rome at the same time as one of his half-brothers named Herod Philip (not Philip the Tetrarch who is mentioned in the Scriptures).  There he had fallen in love with his half-brother’s wife, Herodias.  Yes, as her name implies, she is related and is actually the half-niece of Herod Antipas.  Apparently, the feelings were mutual because they divorced their spouses and married each other when they returned to Israel.  Now, the Law of Moses specifically prohibits marrying your brother’s wife, while he is still alive, not to mention the flimsy “case” for divorce.  Secondly, a case could also be made that she is too close in kinship to be lawful to marry.  Thus, John the Baptist calls out Herod Antipas for an illegitimate marriage.

People in power do not like religious prophets calling them out for their sin.  It is a personal affront, but also a political threat that can undermine their authority.  John had multitudes of people listening to his words and responding in repentance, which leads Herod Antipas to have him arrested and thrown in prison.

Herod Antipas had enough of his father in him to imprison John, but not so much as to have him executed.  He not only feared John as a holy prophet, but he also feared what the people would do if they heard he had killed John (Matthew’s Gospel specifically mentions this).  Yet, we are told that Herodias, his unlawful wife, wanted John the Baptist dead.  She could not do so because her husband stood in the way. 

This sets up the scene, that Matthew and Luke both describe, wherein John the Baptist sends his disciples to ask Jesus, “Are you the Coming One, or do we look for another?”  Of all the people in Israel, John the Baptist seemed the most confident in who Jesus was.  Yet, after he had spent weeks and months in prison, it is clear that he began to wonder if he had missed something.  How could the Messiah be in Israel, and I am in prison under threat of death?  Surely, he will take power and set me free any day now.  In those passages, Jesus tells the disciples of John, “Go tell John the things you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the Gospel preached to them.  And Blessed is he who is not offended because of Me.” (Matthew 11:5-6 NKJV).  The word “offended” here is the Greek word Skandalizo, and literally means “to cause to stumble.”  It comes from the concept of a stumbling block or stone in the Old Testament.  Basically, Jesus is telling John to hang on to his faith.  He is right and Jesus was doing all he was supposed to do.  Sometimes we think God should be doing things that the word never says that He must do.  In those times, we must trust Him, even it means we will die.

Our text tells us that an “opportune day” came.  This is in reference to the evil desire that Herodias had for John.  Whatever we allow to grow in our hearts, will one day find an opportune time to be expressed.  This is why we are warned to guard our hearts, not from being wounded in love, but from sinful desires that rise up and consume our inner dialogue from day to day.  Herodias nurtured murder in her heart and finally an opportunity came and she fell headlong into the full expression of that sin.

The opportunity comes in the form of a party that Herod Antipas throws for his birthday.  All his nobles, chief men, and high officers of his lands are gathered.  Herodias has her daughter (Herod’s step-daughter) dance before the king and his assembly.  No doubt, this is a typical, sensual dance that stirs up the passions of the king and was no doubt set up by Herodias, knowing her husband very well.  Herod is so pleased by the dance that he offers the young girl anything up to half his kingdom as a reward.  She goes and asks her mother what she should say, and her mother tells her to ask for the head of John the Baptist.  I would not think the young girl had such a gift in mind.  However, she does not seem to put up much of a protest.  When she asks Herod for John’s head on a platter, Herod is in a bind.  He had given his word by oath and would look weak, impulsive, and untrustworthy to his administers.

We are told that Herod is “exceedingly sorrowful” at this reply.  This is the same word that is used of the rich young ruler who Jesus told to sell everything and come follow him.  That young man was exceedingly sorrowful because he wanted to follow Jesus, but he also had a large amount of wealth that he did not want to give up.  It is also the word used for Jesus in the garden on the night he was betrayed.  As he prayed that night, he was exceedingly sorrowful unto death.  This is part of the tragedy of sin.  Most people are not as completely evil as they can be.  However, we can become so tightly entangled in a great web of sin that it traps us into descending further.  Many wicked things are done by unwilling people who feel that they are trapped and have no other choice.  Yet, remember the message of John the Baptist.  Repent.  Herod was only trapped because he continued to refuse a place in his heart for repentance.  We too are only as trapped as we are insistent on resisting the call to repentance.

Herod’s fears about Jesus

This leads us back to the beginning of our passage.  Herod had executed John and it bothered him enough to be superstitious, but not enough to repent.  You see, when word of the exploits of Jesus reach him, he concludes that John the Baptist has come back to life and is going to cause him even more trouble.  It is interesting that there is no statement of a fear of God, only of John.  This scene is a reversal of the scene where Jesus asks his disciples who people are saying he is.  There too we are told that a common theory of who Jesus was said that he was Elijah.  This is not as strange as it may seem to us.  Elijah had been taken up into the heavens by a heavenly chariot.  Also, Malachi 4:5 prophesied that Elijah would appear before the great and dreadful Day of the Lord, and he would turn the hearts of the fathers to the children and the hearts of the children to the fathers.  This is a beautiful picture of what wholesale repentance can do in a society.  We know that this theory was not true.

The second theory was that Jesus was The Prophet or at least just one of the prophets.  This is a reference to an interesting prophecy that Moses himself had given in Deuteronomy 18:15. He said that a particular prophet would come in the future that would be like him.  This seems to mean that he would be on the same order and magnitude of Moses.  Thus, many prophets had arisen since Moses, but none of them with such deliverance from bondage, and establishing a completely, new order within Israel.  “The Prophet” was seen as either the same as the Messiah, or another who would work with the Messiah to reform Israel.

I take time to go through this because, in our flesh, we come up with religious speculation and superstitious conspiracy theories.  Even today, many Christians exist in a kind of Herodian sphere where they have enough religion to speculate and respond in fear to the things ahead of us.  However, the Holy Spirit of God is working to reveal to us that Jesus is the Messiah, the Son of the Living God.  Herod put to death the very one who testified the truth about Jesus.  If Herod had only listened then he would know exactly who Jesus is.  He is the Messiah, the Lamb of God who takes away the sins of the world!

Our passage ends at this point.  In Luke 13:31-33, we are told that Herod Antipas sought to kill Jesus.  When the Pharisees bring this up to Jesus, he basically tells them to go tell “that fox,” I will do what I am going to do and he can’t stop it.  Herod Antipas, or Caesar for that matter, had no power over Jesus.  He had to go to Jerusalem and die there because that was the prophesied plan.

Herod Antipas received one more chance and gracious witness of the truth from God when Pilate was determining what to do with Jesus.  He sends Jesus to Herod Antipas because Jesus was from Nazareth, which was in his territory.  We are told that Herod was excited because he wanted to hear what things Jesus would have to say.  However, Jesus refused to play his game and so Herod sent Jesus back to Pilate and deferred to his judgment.  There was no place for repentance in his heart.  Religion was only a fun game to play or a fine sounding instrument to play, and that was all.

Within ten years of the death of Jesus, Herod Antipas and Herodias are caught up in a political maneuver that causes them to be exiled to Gaul, where they later died.  If only he had responded to the tremendous people who witnessed to him of the truth of God’s Word.

John the Baptist is not recorded as the first Christian martyr because Jesus stated that John was the last of the Old Testament prophets, and rightly belonged to the era of Israel under the Law of Moses.  With Jesus, a new era was beginning.  The remnant of Israel was called out in order to become the Church of Jesus, wherein both Jews and Gentiles would become one people of faith upon the foundation of Jesus and his apostles. 

We too can find ourselves in a position much like John the Baptist.  The difficulties and sufferings that we face in this life at the hands of selfish and even wicked people can cause us to question Jesus.  Precious, few believers in America need to really fear martyrdom, dying for our faith and testimony in Jesus.  However, this is part of the condemnation that comes upon this world.  God has sent us prophets and righteous people speaking the truth, and we have persecuted them and put them to death.  More people have died in this last century than all the previous centuries combined.  Part of that is because of the increase in population, but part of it is because the world hates the message of Jesus, and thus hates those who truly follow him.  Yet, such hatred, persecution, and even martyring, will not destroy us.  The work of John was not destroyed by his death and the work of Jesus was not destroyed by his death.  May we always remember that the things we do that are of God cannot be destroyed, but will only produce a harvest at thirty, sixty, even a hundred-fold!

Martyrdom audio

So Send I You

Mark 6:7-13.  This sermon was preached by Pastor Marty Bonner on Sunday, August 18, 2019.

Today, our passage involves Jesus sending his twelve disciples out on a mission.  If his words before his ascension in Matthew 28:18-20 are to be called The Great Commission then our story today should be called the Small Commission.  It involves them going out only to the towns of Israel and preaching to them.  Perhaps Jesus saw this as a trial run for the greater mission that he would give them later.

Our title for this sermon comes from John 20:21. There Jesus tells his disciples, “Peace to you!  As the Father has sent Me, I also send you.” (NKJV)  Everything that Jesus is doing with them throughout Israel is leading up to that point when he will go back to Heaven and the Apostles will need to take the Gospel to the nations of the world.  This would not be an easy task and it would be filled with many difficulties and trials.  Yet, it would also be filled with many joys.

There is a hymn that was published in 1954 and written by a Canadian woman named E. Margaret Clarkson.  She grew up in Toronto in the 1920’s.  In the 1930’s when she came of age, jobs were hard to come by in Toronto.  This led to her going into the far north of Ontario to become a teacher in the logging and mining camps.  Here are some quotes from her concerning her time there. 

“I experienced deep loneliness of every kind-mental, cultural, and particularly, spiritual- I found no Bible-teaching church fellowship, and only one or two isolated Christians, in those years.  Studying the Word one night and thinking of the loneliness of my situation, I came to John 20, and the words, ‘So send I you.’  Because of a physical disability, I could never go to the mission field, and this was where He had sent me.  I had written verse all my life, so it was natural for me to express my thoughts in poem.  Some years later [in 1963-after more life-experience and contact with real missionaries] I realized that the poem was really, very one-sided; it told only of the sorrows and privations of the missionary call and none of its triumphs.  I wrote another song in the same rhythm, so that verses could be used interchangeably, setting forth the glory and the hope of the missionary calling.”    (from https://propempo.com/story-behind-so-send-i-you-margaret-clarkson/)

This second version was published in 1963 as Margaret felt, if choosing between the two, the second one was the more biblical.  Here are the first stanzas of each version.

So send I you to labor unrewarded, to serve unpaid, unloved, unsought, unknown, to bear rebuke, to suffer scorn and scoffing, to send I you, to toil for Me alone.

So send I you, by grace made strong to triumph, o’er hosts of hell, o’er darkness, death and sin, My name to bear and in that name to conquer, so send I you, My Victory to win.

Of course, singing nine verses (the first version has 5 and the second has 4) would not fly in very many churches today.  However, the words of this hymn are of great value and worth looking up.  It teaches us to count the cost and also the rewards of going forth for Jesus.

The greatest rewards for taking up the task that Jesus gives to his Church are yet to be had.  In this life, these things are bitter sweet, but once our work is done, and we have reached the end of our race, we shall enter into the full rewards of our labors on this earth.

Jesus sends The Twelve on a mission

Mark’s version of this passage, again, is very short on details.  If you read Matthew 10:1-15, you will see that Jesus limits them to going only to the towns and cities of what he calls “the lost sheep of the house of Israel.”  This did not include Samaria, which was an area of Israel that had mixed with Gentiles in marriage and in religion.

We are told that Jesus sends them out in pairs.  Thus, we would have 6 pairs of two disciples heading out to different parts of Israel.  This was not to keep an eye on each other, but rather because, “Two are better than one.”  Like Adam in life, it was not good for them to be alone in ministry.  They could keep each other encouraged in the difficult times and supply gifts where the other fell short.

It is interesting that this same phrase, two by two, occurs in the Noah’s Ark passage.  There the animals are brought into the ark in pairs, two by two.  That passage is unclear as to whether Noah is rounding them up, or if God’s Spirit is drawing them into the ark.  Regardless, in our passage the disciples are going out in pairs to call people to enter the ark of God, Jesus.  If comparing the ark to Jesus is a foreign concept to you then think of it in this way.  Just as Noah’s family were protected from the judgment of the ancient world by getting into the ark, so those who come inside of Jesus by putting their faith in him will be protected from the coming judgment of fire that has been promised to the whole earth.

We are also told that Jesus gives them authority over unclean spirits.  The word “authority” is sometimes translated as power.  However, the word properly means authority, and of course authority always has an involvement with power.  Regarding the unclean spirits, we have touched on this earlier.  This phrase is more of a description than a title.  Verse 13 helps us to see that the phrase is synonymous with “demons.”

It is sad to think that God’s people had become spiritually captured and plundered.  Everywhere Jesus and his disciples went in Israel, they encountered demon-possessed people.  I will remind us that people are not easily possessed.  It occurs when people dabble with false religions and the occult arts.  By listening to the teachings of demons, people give permission to those unclean, defiling spirits in their life.  You cannot surrender authority in your life without becoming a slave, and such was the case of many in Israel. 

No doubt, America has not seen as much activity in this area because of our Gospel foundation in Christ.  However, today it is becoming more and more prevalent for people to pursue the occult arts, and spiritual teachings of all sorts, which opens them up to such possession.  We will see more and more of this in our society, even though secular society will never call it demon-possession.

As a Christian, we need to recognize that such things are very real.  We must learn to stand on our own two spiritual-feet, and in the same authority that Jesus gave to his disciples then, proclaim the gospel and command unclean spirits to leave.  We need not fear any evil when we are on the side of Christ.  However, no one should approach these matters lightly and proudly.

Jesus also limits what provisions they can take with them on the journey.  They were to take only a staff, sandals, and one tunic (no bag, no food, no money, and no extra clothing).  Clearly, Jesus is putting them in a position that is more dire than it really was.  They had these things, but could not take them along.  Why?  The most logical reason homes in on the reality that Jesus is their teacher and they are the students, master and disciples.  So, at its foundation it is about them learning something by taking no extra provisions.  In such a situation, they will need to trust God to provide for them.  If God sends you on a mission then he will provide for you.  This is not just true in ministry, but in life as well.  All Christians are on a mission from God and he promises to take care of our needs, if we will put his kingdom first.  Of course, faith in God’s provision is easier said than done.  This will prepare them for times in the future when they will not be in their current state of being full of provisions. 

It is worth noting that Jesus does reverse these limitations later and allows them to take provisions.  The point is not that we should purposefully test God in this matter, but that we can trust him to help us in whatever we lack.  They are not testing God. They are responding to a command of the Lord.  Perhaps in this country of plenty our level of needing to trust in God for our provisions is very anemic.  However, Christians all around the world, both today and throughout history, have had to trust that God would provide for them.  Instead of falling into the habit of complaining and grumbling against God, they learned to pray, work hard, and trust God to provide.

The last part of the instructions of Jesus have to do with how they should conduct themselves among the towns of Israel.  This part will make more sense if you read the Matthew 10 passage.  Basically, they were to go to a town and publicly proclaim the Gospel.  If no one received them then they were to leave the town and go to the next.  Jesus tells them to shake the dust off of their feet in such a case.  This is interesting because it was the common practice of religious Jews to shake the dust off of their feet when leaving a Gentile city.  It was a symbolic way of saying that you are not going to take any part of that city with you because it is defiled.  Here they receive a bit of their own medicine.  If you are going to reject the Gospel and its ministers then the very dust of your city will become a witness, or evidence that they came and offered you grace.  In fact, Jesus says that those cities that reject his disciples with the Gospel message will have a more difficult judgment than Sodom and Gomorrah because they had a far less powerful and enlightening ministry from Lot.

If they are received positively and someone welcomes them into their home then they are to stay with them and let them care for their physical needs.  We don’t know if they were instructed to stay for a certain period, or if they had a certain amount of time to reach a particular list of cities.  Regardless, they would go from one town to the next proclaiming the Gospel.

The Twelve perform their task

In verse 12, the disciples take off to do what Jesus has instructed.  They leave Jesus behind and go in pairs to different parts of Israel.  In our passage, we are told that they preached, or proclaimed, that people should repent.  In Matthew they are told to proclaim, “The kingdom of heaven is at hand.”  This reminds us of the message that the Bible says Jesus preached from the beginning, “Repent because the kingdom of heaven is at hand.”  The kingdom did not fully arrive in the first century.  It came in spiritually, but awaits the judgment in order to come in physically and politically.  Thus, the whole world is in the same position as the first century, and we need to preach the same message. 

The word for repentance here means to “change one’s mind.”  The people of Israel were supposed to be a people who lived for God and his purposes, but they had become a people living for themselves and for their own purposes.  Their mindset led to lifestyles and bondages that were never God’s intention for them or humanity.  The biggest leverage to getting them to change their mind is the warning that the kingdom of heaven is at hand.

God’s prophets had promised a time when God would send his anointed king who would heal Israel and rule over all the earth.  If Messiah (from the Hebrew word for “anointed”) the king was to be in Israel in their days then they would want to change their lives and get ready for his presence.  If I truly change my mind on a matter then it will truly change how I live.  Another term in the Bible that is used for repentance is the concept of turning.  When I am driving in the wrong direction, I need a change of mind before I am ever going to turn around and go in the right direction.  Let’s be clear.  Most people in America, and in this world, are going in the wrong direction.  Even many who claim to be Christians are simply placing a label on their life, but not really living for Christ and his purposes.  May God help us to daily change our minds and turn towards his path, rather than our own.  May he help us to turn from our tendency for the self-led life, and to embrace the Holy Spirit-led life.

As the disciples went into the cities, we are told that they cast out many demons.  The delegated authority that Jesus gave to them was recognized by these unclean spirits.  The key here is not a mantra or ritual for casting them out.  The key is that they had an authentic relationship with Jesus and he has authorized them to have authority over these spirits.  Yet, it is not just The Twelve.  Luke 10:19 is a place where Jesus talks to a larger group of disciples called The Seventy, who also are told they will have power over these unclean spirits (serpents and scorpions are metaphors for these unclean spirits).  Also, in Romans 16:20, Paul expected that God would soon crush Satan (and his operators) underneath the Christians in Rome.  Yet, we cannot merely declare authority over such spirits if we are not in true relationship with Jesus.  It is his power they fear and obey, not mine.

We are also told that the disciples anointed the sick with oil and healed them just as Jesus did.  It must have been something for Israel, who was still reeling from Jesus going everywhere healing and casting out spirits, to see his disciples doing the same all by themselves.  O, how God loves to take the weak and lowly, and lift them up to take the place of the great and mighty.

So, why did they use oil?  The purpose of the oil is to be a symbol of God’s Spirit and also an aid to faith.  In the end, people were being restored by Galilean fishermen, or a tax collector, or a zealot, etc.

You and I are not called to become Apostles of Jesus in order to lay down the faith once and for all for Christ’s Church.  However, we carry the same Gospel into whatever scope of ministry that he gives us.  Whatever sphere he gives us, as a friend, co-worker, spouse, relative, parent etc., we must be faithful to share Christ in words and deed, so that people can believe on him and have a place in his kingdom, both now and in the future.  All believers are called to be proclaimers of the Gospel, and may God help us to warn people to change their minds because the next phase of the Kingdom of God is at hand!

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His Own Did Not Receive Him

Mark 6:1-6.  This sermon was preached by Pastor Marty Bonner on Sunday August 11, 2019.

In John 1:10-12, we are told that Jesus came into the world that he created, but the world did not know him.  It also says that he came to his own [people] and his own did not know him.  However, as many as received, to them he gave the right to become the children of God, to those who believe in his name.  Now, it is proper to see the story of Jesus and his Church as something that started small, but has become a large thing over time.  This may give us a misunderstanding about its popularity.  The overall testimony of Scripture is that the world has not received Jesus as a whole.  He is a rejected savior.  Even within the ranks of Christianity, there are many who will not accept Jesus as he is presented in the Scriptures.  Instead, they use him as an inspiring idea that can be a springboard for the philosophy and wisdom of man that they love.

Yes, the true story of Jesus is one of rejection.  We will see in our story today that Jesus goes to his hometown of Nazareth in order to minister there.  What he experiences there is rejection, the same rejection that God has experienced from mankind from the beginning.  Adam and Eve followed the serpent and rejected God’s wisdom, which led mankind into sin and death.  As a world, we cried out for help and a savior.  Eventually God sent Jesus, but most rejected him.  In his mercy, God has left the door of grace open for the last two millennia.  However, eventually his judgment will come.  So the question is this.  Am I ready?

Today I pray that we will all search our hearts and recognize any unbelief and resistance that we may have towards the true Jesus of the Scriptures.  I pray that we will fully embrace Jesus, the one who was rejected by men, but accepted by God the Father.

Jesus teaches in Nazareth

Though Nazareth is not stated explicitly in the text (regardless of the NLT), it is the clear intention.  Some versions say “his own country,” and others use the word “hometown.”  The word literally means “fatherland,” and can be interpreted differently depending on the scope of the context.  In this passage the scope is viewing one particular town in Israel versus all the others.  Thus, hometown would be a good interpretation.  If this word was used in the context of one nation among many then “his own country” would be a good interpretation. So, we are clearly talking about Nazareth, a village on a small hill halfway between the southern shores of the Sea of Galilee and the shores of the Mediterranean.  This is approximately 30 miles from Capernaum.

Quickly let me remind the reader that Jesus did spend most of his first two years in Bethlehem where he was born.  When King Herod sent the soldiers to kill the babies in that village, the family of Jesus escaped to Egypt and spent at most two years there and maybe only several months.  This makes Jesus somewhere between 4 years old and 2 years old when they move back to Joseph and Mary’s home in Nazareth.  Jesus grows up there and doesn’t begin his ministry until he is about 30 years old.  This gives Jesus 26-28 years of history with the people in this story, it is his hometown.

Let me also state that Luke 4:16-30 is a parallel passage (telling the same story) and it gives us much more detail about this event than Mark does.  So, I will refer to Luke’s passage quite a bit throughout this sermon.

We are told that Jesus goes to the synagogue in Nazareth on the Sabbath.  This was the gathering day, but it is tough to say how many were there that day.  Although we do not know the population of Nazareth at this time, we do know that it was not a large city.  It was a service community for the nearby provincial capital named Sepphoris.

Mark only tells us that Jesus teaches, but does not give any detail on what he said.  Luke 4 gives us some of the details here.  Either Jesus volunteers to read or he is asked to read.  They would have heard stories and rumors of the kinds of things that Jesus had been doing over in the Galilee.  Apparently they hand him the scroll of Isaiah and he opens it to the part that we call chapter 61 and he reads the opening lines.  Here is the passage:

“The Spirit of the Lord is upon me because he has anointed me to preach the gospel to the poor; he has sent me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord,”

At this point Jesus hands the scroll back and sits down.  With every eye looking at him, he then states, ““Today this Scripture has been fulfilled in your hearing.”  It seems likely that he had taught some on the passage before he sits down because it says they were astonished at his teaching and wisdom.  Of course that last statement is the clincher.  Who does Jesus think he is?

For our purposes, it is interesting to note that Jesus cuts off his quote in mid-sentence.  The verse at the end states, “To proclaim the acceptable year of the Lord, and the day of vengeance of our God.”  Jesus had come to offer grace to God’s people and ultimately to the whole world.  This part of the passage wasn’t being fulfilled that day.  No, this was a day of grace and Jesus had come to offer God’s peace to whosoever would take hold of it.

We should also note that Isaiah contrasts the acceptable year of the Lord (or the year of his favor) with the day of his vengeance.   All throughout Scripture, it emphasizes the grace of God lasting a long time and the wrath or vengeance of God being short.  Ultimately God is far more gracious than his is wrathful.  In fact, the wrath is proportionally very small.  The world has had almost 2,000 years of God’s grace and withholding of the judgment of the nations.  During this time, he has offered peace to all people.  We must not take God’s grace for granted.  He gives us grace because he is good and he offers it for a long time because he is good, but eventually he will judge because he is good.

The astonishment of the people is expressed in a series of questions.  Where did he get this wisdom to teach and this ability to do powerful works (healing, exorcisms, etc.)?  Isn’t this the carpenter who is the son of Mary?  (Note:  It is here that we are told that Jesus definitely learned Joseph’s trade and had practiced it until he was 30 and began to minister).  They also mention his brothers (they would be half-brothers) James, Joses, Judas, and Simon.  Plus, it mentions “sisters” plural, so we know that there are at least two of them.  To me, this passage throws a wet blanket on the idea that Jesus did miracles throughout his childhood.  They are astonished at what they hear about him.  Behind all of these questions is the idea that Jesus is just another person from Nazareth.  He seems too common to be something as great as the Messiah.

We are told that they are “offended” by Jesus (end of verse 3).  This does not mean that Jesus was being insensitive and hurt their feelings.  The word means to be made to stumble.  This is meant metaphorically.  God had sent Jesus for Israel and the whole world to embrace as the Messiah, Lord and Savior.  Yet, they are rejecting this decree because they can’t conceive of this local boy becoming something great.  They are caused to stumble by their own stubbornness and unwillingness to accept what Jesus was.  We can see this same principle when a person changes from a bad life, and yet, people continue to hold their past against them.  God has given them the thing, for which they have been praying, but it doesn’t fit their preconceived notions and so they stumble over him.  He is the stumbling stone. 

He is rejected by his hometown

In Mark we have a proverb that Jesus quotes.  However, Luke adds another proverb previous to it.  Jesus sees their incredulous looks and responds by saying, “Surely you will say this proverb to me, ‘Physician, heal yourself.  Whatever you have done in Capernaum, do here in your hometown.’”  This may sound like people were open to believing, but it is not coming from such a place.  Rather, it is coming from a skeptical, unbelieving attitude.  Instead of saying that they believe and want to be healed, it is more like “show us what you got.”

Jesus then reminds them that a prophet generally is not honored in his own town, among his relatives, and in his own home.  No doubt the brothers of Jesus were there that day.  They were probably in their 20’s and late teens.  We know that they were just as resistant to this new, older brother of theirs as the towns people were.  Luke adds some further dialogue.  Jesus reminds them that there were many widows in Israel in the days of Elijah the prophet, but he was sent to a widow in Zarephath of Sidon in Lebanon.  He also reminds them that there were many lepers in Israel during the days of Elisha the prophet, and yet only Namaan the Syrian general was cleansed.  Both examples beg the question.  Why were these gentiles healed and not the Israelites?  His implication is that the problem back then is the same problem now.  In the days of Elijah and Elisha, the wicked king Ahab and his wicked queen Jezebel were leading the people to worship the foreign god Baal.  People had quit believing in Yahweh, the God of Israel.    They refused to worship and serve the God of Israel and so they went after idols of their own making and the gods of the nations around them.  Nazareth was going to miss out, not because God didn’t care and didn’t provide, but because they would not believe and receive Jesus as God’s answer for them.

We are then told by Mark that Jesus was unable to do miracles, other than healing a couple of sick people because of their unbelief.  This statement is made after the fact and is a general statement, so it is unclear when Jesus healed these people.  It doesn’t seem likely that a whole bunch of sick people came forward to be healed, but when Jesus prayed for them, only two were healed.  More likely, Jesus offered to heal people and only two came forward.  The key is that they do not believe as a whole.  This unbelief is not because there is no evidence, but rather it is in the face of the evidence.  They do not believe because they will not believe.  They cannot accept Jesus as Lord and Savior because they are too familiar with him.

Others today refuse to believe in Jesus because he is too gracious, or some because he is not gracious enough.  Some do not believe because he does not stroke their ego in the way that they believe it should be.  Some resist because he came in an age that was not nearly as enlightened as our age.  There are many more besides these.  Let me challenge you today.  Unbelief is powerful, but it is also easily conquered when we see the flimsy nature of the objections that we make and the things about Jesus that cause us to stumble.  Jesus is a challenge from God, a stumbling block to our flesh.  Will I let go of my pride and believe, or will I stumble?

Mark ends the story here with Jesus leaving and going to other villages to teach, but Luke tells us more.  There we find that the people became so filled with wrath that they rose up to push Jesus out of the city and off a cliff next to the town.  They were going to kill him, but it wasn’t the time.  We are simply told that Jesus passed through the middle of them and went his own way.  Were they paralyzed by the power of God in him?  Or, did he hide himself from them by the same power?  We are not told.  It is bad enough not to believe in Jesus.  This is much worse.  They are actively rejecting him and trying to remove him from before them.  You cannot run from Jesus.  God has set him before the whole world and demands a verdict from us.  Will you embrace him and live, or will you reject him and die?  I pray that you will choose life with me!

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