Two kinds of leaders—Mark 10:42-45


I’m going to talk about two kinds of leaders in Mark 10:42-45, but the discussion will make fullest sense if I spend some time in the rest of Mark’s Gospel setting the stage for this. Jesus throughout Mark’s Gospel displays one kind of leadership. Some scholars like to play Jesus’s “Messianic secret” (his invoking silence…

via Two kinds of leaders—Mark 10:42-45 — Bible BackgroundBible Background

Scholar Folly

N.T. Wright (some call him N.T. Wrong) claims that scholarly focus should be on the literature of Jesus’ time. I counter because Jesus appealed consistently to promises found in the text of scripture long ago written (at His time) and not to the faulty ideas circulating during His time. Jesus, instead, refuted many of the popular notions such as: 1. Wealth indicating divine favor. 2. Beneficence of Abraham extending to his descendants. There are more examples.

Also, Jesus had to correct His own disciples who were dedicated followers because of their misunderstanding of the fuller picture and attendant mystery (the need for the two offices-High Priest and King to be joined in one person). The best way, in my opinion, to understand Jesus and His incarnation is to more fully understand the Law, Prophets, and Psalms (Lk. 24.44).

The Importance of the Ascension

In a succinct manner, Kevin DeYoung distills the bible’s account of the Ascension to make it relevant for Christians. He didn’t mention Christ’s Priesthood directly which is what He just accomplished in His death before he ascended.

Heb. 5.1-2 tells us the representative nature of a priest that he needs to mediate ignorant and straying people before God. A human High Priest knows this inherently since he is also somewhat ignorant and straying. Christ knows our nature exhaustively (since He is Creator) and can represent us to God. This is why He entered the material realm in a humble state instead of a warrior such as when He appeared to Joshua (Jos. 5.13-15).

In Is. 42 He is set forth as a servant, One who will not break a bruised reed or quench a smoldering wick. This is what humanity needed and received in the earthly ministry of Jesus before He ascended as a Priest on His throne (Zech. 6.11-13 cf. Zech. 3.8-9).

Jesus was King over Israel before they asked for a king like all the other nations (1 Sam. 8.7). Therefore, in His humanity, Jesus was born a king as his rightful position.

By Kevin DeYoung

Having triumphed over death and the devil in his resurrection, Christ ascended into heaven locally, visibly, and bodily—locally in that he spatially left earth below for heaven above, visibly in that the disciples saw with their own eyes (as a public event) that he departed from them, and bodily in that the physical flesh of the Son of God is no longer with us on earth.

We can think of Christ’s state of exaltation (as opposed to his state of humiliation) as consisting of four events, each part tracking with a phrase in the Apostles’ Creed: resurrection (he rose again from the dead), ascension (he ascended into heaven), session (and is seated at the right hand of God the Father Almighty), and physical return (from there he will come to judge the living and the dead).

The ascension is more prominent in Scripture than we might realize. Luke describes the ascension in the most detail, first in his Gospel (Luke 24:50-53) and then in Acts (Acts 1:9-11). Peter’s Pentecost sermon on Pentecost is, in part, about the ascension and enthronement of Christ (Acts 2:32-36).

Likewise, John’s Gospel is full of references to the ascension of the Son of Man (John 3:13, 6:62) and the importance of Jesus returning to the Father (John 14:2-3; 16:5). The ascension is not simply how Jesus gets to heaven, it is a further fulfillment and vindication of the triumph of the resurrection (John 16:5; 20:17).

It’s no wonder that the ascension is highlighted throughout the New Testament, as a necessary precursor (1) to the giving of Messianic gifts (Eph. 4:8-10), (2) to the intercession of our High Priest (Heb. 4:14-16), and (3) to the subjection of all things under Christ’s feet (1 Peter 3:22).

What, then, does the oft-overlooked ascension mean for us?

First, the ascension means that we have an advocate with the Father, Jesus Christ the righteous (1 John 2:1Rom. 8:34).

Second, the ascension means God’s people are, in a manner of speaking, already in heaven. We set our minds on things that are above, because our lives are hidden with Christ who dwells above (Col. 3:2-3).

Third, the ascension means we can receive the gift of the Holy Spirit. Once ascended to heaven, Jesus sent another Helper (John 14:16; 16:7) to give us power from on high and to be with us forever.

Fourth, the ascension means human flesh sits enthroned in heaven. God has granted all power and authority to a man (Matt. 28:19Eph. 1:21-22). Jesus Christ is exercising the dominion that human beings were made to have from the beginning (Gen. 1:28). The ruin of the first Adam is being undone by the reign of the second.

Because of Christ’s ascension we know that the resurrection is real, the incarnation continues, Christ’s humanity lives on in heaven, the Spirit of Jesus can live in our hearts, and a flesh-and-blood, divine human being rules the universe.

Theological Primer: The Ascension

Stuck in the Mire of Our Love for this World — Tim Challies

Earlier this week a friend asked where he should start in reading Calvin’s Institutes. I suggested, as I often do, beginning with Calvin’s A Little Book on the Christian Life which is an excerpt of the larger work, and one focused largely on Christian living. Here’s a wonderful and timely extract from the new edition…

via Stuck in the Mire of Our Love for this World — Tim Challies

King Ahab: An Archaeological Biography — Bible Archaeology Report

In our series of bioarchaeographies, we’ve alternated between Old Testament people, such as Tiglath-Pileser III, Nebuchadnezzar, Cyrus, Shishak, King David, Ahaz, Hezekiah, and Omri, and New Testament figures, like Caesar Augustus, Quirinius, Herod Agrippa I and II, Herod Antipas, Pontius Pilate, Gallio, and Sergius Paulus. In this article, we’ll explore the life of one of […]

via King Ahab: An Archaeological Biography — Bible Archaeology Report

Honest Search for Truth About Homosexuality?

By Albert Mohler

This New York Times obituary celebrates the late Dr. Richard Friedman as having shown that sexual orientation was largely biological. I’m saying that’s not true. He did not show any such thing. He did raise patterns in research including biological factors that were used in the transformation of the American Medical Society, and by that I mean the society of doctors writ large and most importantly by the American Psychiatric Association. The research was used by those organizations in order to justify a complete 180 degree turn when it came to the understanding of homosexuality.

But in a process I’ve traced in my book, We Cannot Be Silent, published just a few years ago, it was an intensely political process and we know that because the people who were at the center of the story indicated just how political it was. Political pressure brought on groups of the American Psychiatric Association and along the same time the American Psychological Association, but you’ll notice how affected the propaganda is on this, so much so that it shows up in this obituary. If it is true that Dr. Friedman showed that sexual orientation was largely biological, then what is the biological explanation? The fact is there isn’t one and there’s no actual argument for one. It’s an argument from patterns, and by the way, no intelligent, intellectually honest Christian should deny those patterns. There are bigger issues here, but one of the things to note is that even in an obituary, the culture war goes on—an effort to try to remind Americans, oh, this is what we know. American Christians need to stop for a minute and think, wait a minute, do we really know that at all?

There’s another aspect in this obituary that’s absolutely fascinating. There are two alternative views about the origin and explanation of male homosexuality in this article. There is the so-called biological view presented by the psychiatrist, psychoanalyst Richard Friedman, and then there is the Freudian view. You’ll notice what’s completely absent from the entire perspective here and that would be say, an historic Christian view. Here you have just two plausible views presented, the Freudian and you might say the new one promoted by Richard Friedman. That’s the whole point of the obituary. This is where Christians have to pause for a moment and say, “Wait a minute. We never signed on to the Freudian understanding of homosexuality.”

Later in the obituary Severson writes, “Although the American Psychiatric Association, the dominant mental health organization in the United States, changed its diagnostic manual in 1973 and stopped classifying homosexuality as an illness, psychoanalysts continued to describe homosexuality as a perversion and many believed it could be cured.” The big issue here is as the article says that Friedman’s research and argument “led to a model in which analyst and patient simply assumed that homosexuality was intrinsic.” Well, they pretty much gave away the store with that argument. They gave their argument away. They are admitting here as is recorded in the New York Times that the analyst and the patient “simply assumed that homosexuality was intrinsic.”

Once again, what we see here is that it’s presented in the lede paragraph as biology and science, but when it comes down to it, it’s really more an act of the will when it comes to making the argument.

Israel Research Trip, Post #6 —

Jezreel The meaning of “Jezreel” (יִזְרְעֶאל, yizre’e’l; LXX Ιεζραελ) appears to be either “God sows” or “may God make fertile/fruitful.” Jezreel sits opposite Shunem (1 Samuel 28:4; 2 Kings 4:8–10) and near halfway between Megiddo and Bethshan/Beth-shean with each being about ten miles distant from Jezreel. The junction of the Via Maris and the Way…

via Israel Research Trip, Post #6 —

175. Why Evangelicals Must Engage Roman Catholicism — Vatican Files

For missiological, theological, evangelistic, and strategic reasons, Evangelicals must engage Roman Catholicism in today’s world. L’articolo 175. Why Evangelicals Must Engage Roman Catholicism sembra essere il primo su Vatican Files.

via 175. Why Evangelicals Must Engage Roman Catholicism — Vatican Files