Tag Archives: Mark

Pastor Rick’s Passage Translation for Palm Sunday

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Mark 15:20-41

(PRT)

v. 20 And while the soldiers humiliated and taunted him, they dressed him in his own clothes in place of the purple robe, and they led Jesus out so they could crucify him.

v. 21 Then they conscripted Simon from Cyrene, Alexander and Rufus’s father, as he passed by while visiting from the surrounding farmlands and they made him carry his cross.

v. 22 And they goaded him toward Golgotha – the name translated as the place of the skull.

v. 23 They gave him wine mixed with myrrh, but he did not take it;

v. 24 And once they had crucified him, they then divided his clothes by casting dice to see who would get what item.

v. 25 They crucified him at 9 in the morning;

v. 26 And the crime inscribed against him was this: The King of the Jews.

v. 27 They also crucified with him two thieves, one to his right and one to his left. (v. 28 And this fulfilled the Scripture that says: “He was numbered among the criminals.”)

v. 29-30 And those parading by disparaged and cursed him. They shook their heads and exclaimed: “See here! It’s the one who claimed to tear down the temple and build it back in three days! Save yourself! Come down from that cross!”

v. 31-32 In the same way, the chief priests scoffed among themselves along with the scribes: “He delivered others, but he can’t even save himself! The Messiah! The King of Israel! Let him come down from the Cross so we might see and believe!” And those being crucified with Him berated him, too.

v. 33-34 Then, at noon darkness covered the land until three in the afternoon. Jesus, at that hour, cried loudly: “’Eloi, eloi, lama sabachthani!’ (Which translates as: ‘My God, my God, why have your abandoned me?’”

v. 35 And some of those standing nearby heard Jesus and said, “Listen, he’s calling on Elijah!”

v. 36 Then someone again ran over and soaked a sponge in soured wine, put in on the end of a staff, and gave it to Jesus to drink, while saying: “Leave him alone and let’s see if Elijah comes to take him down!”

v. 37 Then, Jesus groaned aloud and breathed his last breath.

v. 38 At that moment, the curtain in the temple was ripped open from top to bottom into two pieces.

 v. 39 Also, the captain of the soldiers who was standing across from him, saw the moment Jesus breathed his last, exclaimed: “Without a doubt, this man was the son of God!”

v. 40-41 And there were also women watching from a distance, including Mary Magdalene, Mary (Little James’ and Joseph’s mother), and Salome; they were the ones who followed him when Jesus was in Galilee. They attended him along with many others who came up with him to Jerusalem.

Pastor Rick’s Study Notes Mark 8:27-9:1

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Pastor Rick’s Study Notes:

First Impressions:

Don’t miss that this passage is preceded by three miracles that extend grace to the nations and the Gentiles. Mark was subtle in positioning this here. Keep in mind that the Gospels aren’t designed to be a perfect chronology. They each crafted their unique Gospel accounts to their main audience: Matthew to the Jews, Mark to the Jews and the Roman world, Luke to the cosmopolitan nations, and John to the educated, to the Greek philosophical mind, and to the churches.

The scope of the Good News of the Kingdom is global in all ways. Jesus is Lord over every parcel, every place under the sun, every nook and cranny in the darkness.

Pastor Rick’s Translation (PRT):

8:27 And Jesus, along with his disciples, went from there into the villages near Caesarea Philippi; and along the way, he quizzed his followers, and said “Who do the people say I am?” 28 “Some,” they responded, “say, John the Baptizer and others say Elijah and still others say one of the prophets.” 29 And he asked them, “Then, who do you say I am?” Peter responded, “You are the Christ.” 30 Then he warned them to tell no one about these things. 31 And Jesus started to teach them that it is crucial that the Son of Man suffers many things, be rejected by the elders and the chief priests and religious legal experts and be killed; then, after three days, rise again.  32 And he spoke these words openly and clearly to them. But Peter took Jesus aside and started to lay into him.  33 But Jesus turned and looked at the rest of his disciples and rebuked Peter and said, “Get behind me, Satan, for your thoughts are not on what matters to God but what matters to people.  34 Then, he gathered the crowd alongside his disciples and said to them all, “If anyone chooses to follow me, let him deny his own interests and lift up his own cross; then let him follow me. 35 In fact, whoever chooses to preserve his own life will lose it; but whoever loses his life on account of me and the Good News will save it.  36-38 For what benefit does someone get from having everything in the world and yet forfeit’s his soul.  Truly, if someone is ashamed of me in these adulterous and sinful times, then the Son of Man will be ashamed of him when he comes back in his Father’s glory with the holy angels.

9:1 Then Jesus said to them, “Certainly, I tell you that some among you who are standing right here will not die until they have seen the Kingdom of God arrive with great power.

Verse-by-verse:

8:27 And Jesus, along with his disciples, went from there into the villages near Caesarea Philippi; and along the way, he quizzed his followers, and said “Who do the people say I am?”

The along the way is a thirty-mile journey along a remote section of the shoreline of the Jordan River. In the solitude, Jesus hoped to give his followers full attention. They would need it! Luke records that the disciples interrupted Jesus praying. He is discovered praying before key events; certainly, the point that the disciples declare Jesus the Messiah and Son of God would be one such event. The word for people is Anthropos as in men; but can be people. “Who are the guys on the street saying I am?”

This location is important since it’s out of reach of the Pharisees, well beyond Judea proper. Even though some of the crowd follow him this 30-40 miles along the Jordan, he has the disciples to himself. It’s the most important verses in Mark and the turning point in the story of the Gospel. Now the Savior is plainly and clearly revealed.

Interesting here, too, is the contrasting of what others have rumored and what Jesus taught and revealed. We are all products of those sources that inform our lives. Best to recognize that we are not immune to the influence of spurious voices, even in our best intentions to listen only to the Father’s.

v. 28 “Some,” they responded, “say, John the Baptizer and others say Elijah and still others say one of the prophets.”

These were the rumored roles Jesus was given. Jeremiah or one of the ancient prophets was one; another was John come back from the grave with his head intact; the other was Elijah who was prophesied to return one day. They must not have heard Messiah mentioned.

v. 29 And he asked them, “Then, who do you say I am?” Peter responded, “You are the Christ.”

Keep in mind that Mark wrote with Peter as his main source. Interesting that the confession and the honor Peter gives and receives are not included here. “You and the Messiah.” Simple. No keys to heaven. No gates of hell mentioned.

Note that this isn’t the first time Jesus as the Messiah has come into the confession of one or more of the disciples. This one is key because Peter’s confession starkly stands against all other confessions. No wondering aloud. No question marks at the end. Jesus is Christ, God’s Son. Period. Jury is in. They were not swayed by the temperature of the culture; they believed and were in.

v. 30 Then he warned them to tell no one about these things.

Still, Jesus warned them not to broadcast it about yet. The time will come when all nations are to hear the truth about Jesus the Messiah, the Son of the living God. In just a few months, the message surrounding the name of Jesus following His brutal death and the powerful demonstration of his Kingdom through this and the resurrection – Jesus is Messiah.

v. 31 And Jesus started to teach them that it is crucial that the Son of Man suffers many things, be rejected by the elders and the chief priests and religious legal experts and be killed; then, after three days, rise again.

And this opened up the point when Jesus began to unveil what Messiah, Son of Man, Son of God, Savior, etc. all entailed. He is all these things; yet for our benefit, he has to go to the cross.

It may be good to note here that the previous miracles pointed to the global aspect of this work.

After three full days? Or does Mark agree with Matthew, on the third day? The chronos view is three days as in Friday (partial), Saturday (all), and Sunday (brief and partial.) Jesus conquered death on the third day.

v. 32 And he spoke these words openly and clearly to them. But Peter took Jesus aside and started to lay into him.

Jesus began plainly to lay out to those who loved and knew him best what had to happen. He held nothing back. And it was too much for Peter. And the painful truth is, none wanted Jesus to suffer, die, leave them. But that was their interests, not God’s interests. So Peter pulls him aside and pleads with Jesus.

Here, Jesus is clearly explaining what John the Baptizer said about Jesus being the lamb that takes away the sins of the world, or that Jesus himself prophetically said “destroy this temple and I will rebuilt it in three days” or “I will be lifted up and draw all people to myself.”

v. 33 But Jesus turned and looked at the rest of his disciples and rebuked Peter and said, “Get behind me, Satan, for your thoughts are not on what matters to God but what matters to people.

Peter took the heat for his overzealous rebuke of Jesus. And Jesus uses the same rebuke he gave to the Prince of Darkness – get behind me, leave me, Tempter. And rightfully so, as the Tempter used the same argument – save yourself.

Peter was looking out for his own interests with no thought of the Savior’s purpose.

v. 34 Then, he gathered the crowd alongside his disciples and said to them all, “If anyone chooses to follow me, let him deny his own interests and lift up his own cross; then let him follow me.

Interesting that, even in the remote places, people followed from a distance. They seemed to never leave, and Jesus was drawn to teach them. And he called them in close just like his disciples. And he calls each of us in close.

The word for will is choice, desire, resolve. Strong word; not for the namby-pamby. And here, Jesus foreshadows the way he will be “lifted up” or become the lamb of God.

Deny himself, as in “say no” to self and “yes” to the life Jesus created us for.

v. 35 In fact, whoever chooses to preserve his own life will lose it; but whoever loses his life on account of me and the Good News will save it.

This is important in Jesus’ teaching. When we build a life that is safe and preserves us, we run the risk of losing all Jesus wants to do in and through us. Our innate desire to insulate ourselves from risk and pain leaves us loveless and ineffective.

vv. 36-38 For what benefit does someone get from having everything in the world and yet forfeit’s his soul.  Truly, if someone is ashamed of me in these adulterous and sinful times, then the Son of Man will be ashamed of him when he comes back in his Father’s glory with the holy angels.

This juxtaposition of all things and nothing, every pleasure to gain but without life and soul, is the picture of the emptiest person alive. Hollow and shadowy, without substance.

Is ashamed as in “your current declaration” is your present attitude.

This passage leads directly into 9:1 and forms one progression of things to come.

Here, Jesus is clear in his eschatological declaration for his Parousia. The Big One.

9:1 Then Jesus said to them, “Certainly, I tell you that some among you who are standing right here will not die until they have seen the Kingdom of God arrive with great power.

The words “Verily, verily, I say unto you” was the KJV way of saying Head’s Up, listen with all your heart. This is important. We hear such transitions today that we don’t even mind them. Even Certainly doesn’t capture it.

When did the Kingdom come in great power? Some consider this the Second Coming or the ultimate Parousia. But God’s Kingdom comes in power at the Transfiguration (just a few days away), the resurrection, and the ascension. His Kingdom broke in with power at the Cross, especially considering dead people were made alive and appeared around Jerusalem.

This verse ties in with the proclamation of the Messiah, the call to follow Him, and the need to see the Kingdom come in power.

8:38 and 9:1 Juxtapose the Second Coming (the Great Parousia) of the King of Kings with the coming of God’s Kingdom into our lives in power – the Transfiguration, the Cross, the Resurrection, the Filling of the Holy Spirit, and when the power comes and the Kingdom is displayed in Parousia experiences (see Ephesians) through Scripture and into our own lives.

Pastor Rick’s Study Notes: Mark 1:1-8, 6:14-16

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(PRT)Pastor Rick’s Translation:

1 The beginning of the Good News of Jesus Christ, God’s Son: 2 Just as it has been written in Isaiah the prophet, “Look, I send my messenger ahead of you who will thoroughly prepare the way for you. 3 He will be the voice crying in the desert places, “Prepare the way of the Lord; make the neglected, run-down paths straight for Him. 4 John came baptizing in the desert places and preaching a repentance-baptism that leads toward forgiveness of sins. 5  And everyone from the region of Judea and from Jerusalem went out to him and, openly acknowledging their sins, they all were baptized by him in the Jordan River. 6 John clothed himself in camel-hair robes with a leather belt around him, and he lived on locusts and honey from the wilds. 7 And he proclaimed by saying, “The one who comes after me is mightier than me; he is that very one for whom I am not deserving even to kneel and untie his shoe-straps.” 8 “I baptize you in water; however, he will baptize you with the Holy Spirit.”

Mark 1:1-8

14 And Herod the King heard the reports for the name of Jesus became well-known; and he considered aloud that John the Baptizer has come back from the dead. It’s by means of this that miraculous powers are active in him. 15 Other people, though, said he is Elijah while others declared he is a prophet like the prophets before. 16 Still, rumor had it that Herod declared that John, who I beheaded, has come back from the dead.

Mark 6:14-16

Pastor Rick’s Study Notes:

Mark 1:1-8

The beginning of the Good News of Jesus Christ, God’s Son:

Mark begins right where the purposes of God intersect with the needs of man. We need a Savior; we need Good News.

Mark is the first to call the Savior Jesus Christ and focuses on divinity right away.

“archae” – It begins. For the word Gospel, it is the news broadcast to bring hope and delight. Mark actually crafted a brand new form of literature when he wrote this: fully historical, but with the purpose of applying the historical to the needs of the hearers; contemporaneous and eternal; blending proclamation and demonstration along with the responses of those contemporaries.

1:2 Just as it has been written in Isaiah the prophet, “Look, I send my messenger ahead of you who will thoroughly prepare the way for you.

1:3 He will be the voice crying in the desert places, “Prepare the way of the Lord; make the neglected, run-down paths straight for Him.”

Isa. 40:3 and Malachi 3:1 combined. This is the only time Mark quotes the prophets on his own (chapter 15 has one, too). It’s common to list only the primary prophet when quoting a combined related prophecy. This shows how sensitive Mark (and Peter, since he was a major source for this Gospel) were to the nations. It was already a movement beyond the borders of Judea and Galilee.

1:4 John came baptizing in the desert places and preaching a repentance-baptism that leads toward forgiveness of sins.

The word signifies that John didn’t just happen. His arrival was epochal. He was The Forerunner. It was a changing of the guards.

1:5  And everyone from the region of Judea and from Jerusalem went out to him and, openly acknowledging their sins, they all were baptized by him in the Jordan River.

This baptism was a “prep” baptism for what the Savior would bring. It was a revival of repentance. It was society-wide with people from every class saying yes to God’s call.

This was a huge call to repent. John was calling “the people of God” to re-enter the Kingdom, re-establish a relationship with the God of the Covenant by turning, confessing and outwardly declaring it with baptism. This was culture shifting.

1:6 John clothed himself in camel-hair robes with a leather belt around him, and he lived on locusts and honey from the wilds.

Kind of like what Elijah wore. He came like Elijah.

1:7 And he proclaimed by saying, “The one who comes after me is mightier than me; he is that very one for whom I am not deserving even to kneel and untie his shoe-straps.”

The servant who got this job is the lowest on the list.

1:8 “I baptize you in water; however, he will baptize you with the Holy Spirit.”

Mark 6:14-16

6:14 And Herod the King heard the reports for the name of Jesus became well-known; and he considered aloud that John the Baptizer has come back from the dead. It’s by means of this that miraculous powers are active in him.

Interesting that Herod considered himself loosely a Sadducee. But he was still concerned about the whole “come back from the dead” issue, even though they didn’t believe in the resurrection.

He was guilty of John’s beheading and he as much as admitted his guilt here.

6:15 Other people, though, said he is Elijah while others declared he is a prophet like the prophets before.

And the people agreed that this was God’s retribution against his guilt in beheading a prophet like John.

6:16 Still, rumor had it that Herod declared that John, who I beheaded, has come back from the dead.

Pastor Rick’s Study Notes: Mark 5:21-24, 35-43

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Pastor Rick’s Study Notes:

First Impressions:

The Jerusalem team of legal experts had passed judgment on Jesus. He was a threat to their traditions and their power. When power is threatened, power becomes an adversary. When traditions are threatened, traditions become the default. Either way, truth is drowned out.

Apparently, the verdict from the legal experts had not trickled down. But it’s amazing how our approach to faith and to the Father shifts when trouble or tragedy happens.

Amazing in that the synagogue ruler was certain that God would give him a gift through the healing Jesus brought.

Amazing, too, that he was not deterred in that Kairos moment when Jesus’ desire met his willingness to believe, in spite of:

  • The messengers’ news.
  • The crowd’s pressures (do you think perhaps that’s why Jesus only took a few into the moment.
  • The mourners’ wailing (some in the community were professional mourners who earned income bringing the show home when it comes to mourning.)

v. 21 Jesus came back across the Sea of Galilee to the area of Capernaum. He had just traveled with the express intention to save the Gadarene who was gripped by demons.

vv. 22 – 24 Jairus was one of a group of elders or rulers in the local synagogue. He couldn’t have helped but to know people who had earlier been healed by Jesus. Luke reminds us that this was not only his little girl, but his only daughter. The life was ebbing out of her so rapidly that it was as if she was already dead (Matthew’s perspective.) Luke probably got the verb best: she lay dying with no hope of recovery. Jesus was quick to respond with compassion and attend to the matter right then. In spite of the “thronging” – that’s the verb – of the crowd, Jesus moved forward.

v. 35 – 36 Don’t trouble the Master with a wearying journey, since the little girl had passed. Jesus overheard the news and assured him she would be okay. This narrative beautifully captures the potential ebb and flow of faith. Something bad; God encourages. Discouraging word; Jesus assures. People without faith scoff; the Father directs toward the Kairos moment.

v. 37 Jesus often chose a few within the Twelve or paired them up. We will look that this a couple of weeks in Mark 5:6ff. The pattern seems to be 2’s, 3’s, and 4’s. That’s a good pattern for disciple-making. In this case, in part, he wanted the crowd to thin out and Jesus left most of his followers behind on the road to Jairus’ home so they could proceed, and this spiritual leader could believe.

v. 38-40 But even with the thinning of the tumult of the street crowds pressing and calling out with every need possible, when Jesus with Peter, James, and John and Jairus, arrived the mourners had already set up in strategic places to make the most impact with their wailing. The English language isn’t the only one to use onomatopoeia (like scuttlebutt or murmur) – this Greek word sounds like it means: alaladzontas means wailing. Clearly not people of faith as they made their living off the need for congregant mourning; they not only discouraged faith but laughed in its face. They jeered at Jesus. And the voice of the enemy could be heard in this solemn moment with laughter and jeering when faith is needed. Since the poorest of Jewish families were expected to have at least two flute-players and one wailing woman, a synagogue ruler probably hit the motherlode of mourners!

What does he mean with he says she only sleeps? This is the same thing he said to Lazarus’ sisters. He puts what we consider as the finality into perspective of eternity. In the light of the eternity, our separation from our loved ones is miniscule. If we are and they are a part of the people Jesus is building into a Kingdom, there is only a moment between the departure and our reunion from heaven’s perspective.

They went “where the child was.” We, as people of the Kingdom, often have to go where the hurt is, where the person is grieving, or, in this case, the room where death was – and take faith and hope and compassion. Our typical desire is to keep our distance with an attitude “I can pray from the comfort of my whatever” – Jesus moves us to be where He wants to bring the Kingdom. We have to leave the comfort zone to enter the Kairos moment when the Father’s will, and the willingness and obedience of people, capture the miracle and the signs and wonders of heaven.

vv. 41-42 Talitha cumi. To korasion egiere. Little girl, you arise. Aramaic, to Greek, to English. (Affectionate and in the language and tone of a little child, Jesus takes her hand – sweetie, get up now.) This was the miraculous sign like Lazarus and the young boy on the funeral bier, that declared to the heavenlies: The Kingdom of God is come and the final sting is removed from the enemy’s weaponry. Her spirit connects with the command of the Savior, and she obeys and arises.

The word for “astonished” is a double word. They were greatly amazed (mega-amazed). They were riveted in their place. Eyes in the room turn from the little girl to the daddy and momma, then landed back to Jesus. Faith as small as a grain of mustard, in the right subject, and the right Kairos moment, can do “the impossible.”

v. 43 Food for strengthen and food to display she was no ghost or phantasm. Keep it quiet for now.

Pastor Rick’s Study Notes: Mark 6:1-13

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Pastor Rick’s Study Notes:

Pastor Rick’s Translation – Mark 6:1-13 (PRT)

v.1 Then Jesus left Capernaum and arrived at his hometown, accompanied by his disciples.

v. 2 And when the Sabbath came around, he took the initiative to teach in the synagogue; and many, as they were hearing him, were astonished, and wondering aloud about where he got these things and what was the source of his wisdom – especially considering such miracles that were done by his hands.

v. 3 Still they were offended by him and said, “Isn’t this just Mary’s son, the carpenter? Isn’t this the brother of James, Joseph, Judas, and Simon? Aren’t all his sisters right here?”

vv. 4-5 Then Jesus said to them, “A prophet is honored, except in his hometown and among his relatives and friends.” And he was not able to do many miracles except for healing a few people that he laid hands on.

v. 6 Still, he was astonished by their lack of faith. And he went to the villages around there and continued to teach.

v. 7-9 And he gathered the Twelve and began to send them out in two’s and gave them charge over impure spirits. He instructed them to take nothing for the road beyond their walking stick and shoes, no extra shirt, no full wallet, food, or backpack.

vv. 10-11 Also, he told them that whenever you enter a household, stay there until you decide it’s time to leave that place. But, in like manner, when you decide an area will neither accept you nor listen to you, leave, wipe your hands clean of them and shake even the dust from your shoes as proof against them. I firmly say to you, it will be more bearable for Sodom and Gomorrah when the day of justice comes than it will be for that town.

vv. 12-13 And as they went out, they declared to the people that they should repent; they sent many demons where they belong and anointed many who were sick and healed them.

v. 6:1 Then Jesus left Capernaum and arrived at his hometown, accompanied by his disciples.

Jesus travels to Nazareth where he grew up, his mom still lived, and his reputation as a carpenter was intact. A long day’s walk, for sure. This point is where Jesus moved his ministry from the seaside of Capernaum into the greater Galilean/Judean region. As he expanded his ministry, he expanded his technique including sending out the Twelve.

Jesus was broadening his ministry and he left the comforts and successes of Capernaum behind and moved steadily toward the mission of training and teaching the Twelve and heading toward the Cross.

v. 2 And when the Sabbath came around, he took the initiative to teach in the synagogue; and many, as they were hearing him, were astonished, and wondering aloud about where he got these things and what was the source of his wisdom – especially considering such miracles that were done by his hands.

This is not his first recorded teaching in Nazareth’s synagogue. His first was the declaration of His fulfillment of the prophetic One to bring the Good News from Isa 61. Here, Mark uses the term “Powers” for what Jesus brought when the Kingdom broke in. His power for miracles was present and they had heard about this before Jesus taught. After all, their lack of faith left them without the Powers displayed before. This was a favorite term for miracles with Mark (the other three are “signs,” “wonders,” and “works” used by the Gospel writers.

The wondering aloud in this verse has the tone of talking down to the occasion. The tone is “where did this guy get such things and how did the fellow come by this wisdom.”

It’s almost as if they believed because of the wonders, then turned from what was obvious (signs, wonders, powers) to what they were content with (oh, that’s just Jesus, who does he think he is?)

v. 3 Still they were offended by him and said, “Isn’t this just Mary’s son, the carpenter? Isn’t this the brother of James, Joseph, Judas, and Simon? Aren’t all his sisters right here?”

This is assumption by associate that Jesus couldn’t be the Messiah. He is too “known” – that leads to the proverb Jesus quotes. As if to say, we know too much about you to let you be something more than what we’ve always known. He’s just a “commoner” in their eyes. The truth is, Jesus was always more than they saw or believed.

The term is skandalon as they were made to stumble; they were offended. This is interesting since Jesus the carpenter likely worked with stone and other building materials. He may have worked with Joseph to do work on the very synagogue they met in. 1 Peter talks about stumbling over the very rock upon which our security and salvation should be built.

Jesus’ family shows up earlier seeking to take him home from the crowds. Even his mother was puzzled about his life and sought to protect him. And at least some of his brothers were there in the synagogue and didn’t seem to defend him.

vv. 4-5 Then Jesus said to them, “A prophet is honored, except in his hometown and among his relatives and friends.” And he was not able to do many miracles except for healing a few people that he laid hands on.

Again, “powers,” but not many because of the absence of faith. The miraculous work of the Kingdom is dependent on faith from some quarter.

In his own family or house, among his own people, they made him to be the stumbling block to faith. Keep in mind that his brothers were likely in the congregation listening, and they didn’t even have his back.

v. 6 Still, he was astonished by their lack of faith. And he went to the villages around there and continued to teach.

Jesus walked out of Nazareth, it would seem from the Gospel accounts, for the last time. He stopped in at the villages around there and it seems that he makes his way back toward his disciples. Perhaps, considering the expanded ministry that was ahead of them and in his plans, Jesus allowed the some of the Twelve to rest up, see their families and friends, and prepare for his message to gather – which came in the next verse.

The division of this is right in the middle of the verse. He was astonished. Then he began his next ministry excursion into Galilee and beyond, doing exactly what he would in the next verses send the Twelve to do.

v. 7-9 And he gathered the Twelve and began to send them out in two’s and gave them charge over impure spirits. He instructed them to take nothing for the road beyond their walking stick and shoes, no extra shirt, no full wallet, food, or backpack.

Jesus connected however they did so back then with the Twelve, gathered with them, gave them instructions (Matthew covers this the best), and sent them out in different directions. The goals were: 1) live by faith, 2) build relationships that last, 3) test the message with a call to repent to see who was ready, 4) bring evidence of the Kingdom with healing and freedom, 5) learn, 6) report back in for the celebration.

The walking stick was for both protection from animals and for stability along the road. The wallet was what they shouldn’t depend on. The backpack should be left at home. Extra food was left behind, too, as this was a hospitality culture.

The demonized were no threat to them as they walked together with another and in the power of the Kingdom. They were given authority, or charge, over any evil or impure spirit and could and did send them “packing” as The Message says.

Illustration: Due due in Italian. Two two. In Greek duo duo.

That he began to send them out indicates that he started this process that would continue as a part of his training. He sent them and continues to send them. He empowers them and continues to empower them.

Here is one of the frequent “contradictions” that sometimes crop up in disputes about the efficacy of Scripture. Mark says take the staff you have; Matthew and Luke say don’t take a staff. The resolution is found in Mark: don’t go out a get a staff if you don’t already have one; but if you do, take it. In other words, no special preparation for this excursion: no extra food, no extra shirt or shoes, not even a staff if you didn’t already have one.

vv. 10-11 Also, he told them that whenever you enter a household, stay there until you decide it’s time to leave that place. But, in like manner, when you decide an area will neither accept you nor listen to you, leave, wipe your hands clean of them and shake even the dust from your shoes as proof against them. I firmly say to you, it will be more bearable for Sodom and Gomorrah when the day of justice comes than it will be for that town.

The term “come into a house” intimates that they would enter into the family experience. Our perspective, since we are not such a hospitality-oriented culture, is that they had to “go looking” for someone who might perhaps take them in. The culture was really a reverse of this. Families in a village would see a visitor near the end of the day and they would take turns inviting that visitor to stay with them. The two disciples didn’t go door-to-door hoping to find someone gracious enough to put them up; they were seen, and they were invited.

In Jesus’ point-of-view, this would happen, that is, until the ones offering hospitality found out they were His followers and brought a message of repentance. Then, they might be rejected. If this happened, he wanted his disciples to leave behind any bitterness or animosity by washing their hands of the village, shaking the dust off the bottoms of their feet, brushing the dust from their clothes, and moving on. The Father would see this as would the townspeople as a rebuke of the village.

vv. 12-13 And as they went out, they declared to the people that they should repent; they sent many demons where they belong and anointed many who were sick and healed them.

The disciples would use oil to place on a sick person as a tangible sign of the Kingdom’s presence and evidence of the remaining work the Kingdom brings. When the Kingdom presence is there to heal, healing happens. The person doesn’t get sick again when they don’t “feel” the Presence. A lot we can learn. The Kingdom is not at the Father’s whim; he is intentional and willing as we ask, believe, turn to Him, and pray.

The demons were “cast out” – that is, they left the person in bondage and went where the belonged.

Again, proclamation affirmed by demonstration.