Finding Good Help

Good help is hard to find. That’s how the cliché goes. The part of the world in which I live, this is shockingly true. The jobs aren’t scarce, and people aren’t scarce. Those willing to work are rare indeed.

Jesus found a lot of people, or, rather they sought Him out. He had plenty of faces from which to choose ones in whom He would invest. He chose 12, like His Father through Jacob.

A character study of these 12 is worthy, and, if you have, or can find, a copy of Foxes Book of Martyrs, you can read one. In Mark, Matthew, and Luke, the Twelve are listed in nearly identical order. But in Mark, we are given insight into Jesus giving three of them different names.

To Simon he gave the name Peter; to James and his brother John, the sons of Zebedee, he gave the name Boanerges (that is, “sons of thunder”);

Mark 3:16-17 NET

Simon becomes “Rocky”, and James and John become “Ragers”. You don’t see it? Petros is Greek for rock, and “sons of thunder” puts James and John the “category of those who are angry”. It really should be “anger” or “rage” instead of “thunder” (according to Strong’s Concordance). Maybe “hot heads” would be better, but you get the idea.

The rest are set off without much explanation:

and Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot, who betrayed him.

Mark 3:18-19 NET

There are some questions about Thaddaeus’ name, like what was it really. There are questions about whether Simon was really a “zealot” in the historical sense. And there are questions about Bartholomew being Nathaniel from John 1.

But set those questions aside for a moment. Matthew, a tax collector, sits with a “zealot”? Even if Simon were simply a fanatic for Jewish independence, and not one of that political movement/party, he still sits with Matthew. And sit those two with a couple of “hot heads”, “Rocky”, and the others, what do you have? Pandemonium!

And yet, Jesus keeps them all together, they seem to be at peace with each other (those stories aren’t told, probably), and they seem united in their devotion and awe of Jesus. It’s remarkable, or should be.

So, when you look for a church, a Bible study, a “small group”, or other religious group to join, are you looking for where you can get along? Do you tend to avoid potential confrontation by only associating with those with whom you can already get along? May I recommend a different approach?

Get involved where your Master places you, among those He places you, and don’t try to “figure it out”. “What are my spiritual gifts?” “What is my temperament?” “Where do I fit in?” are all about you, and miss the focus on our Savior.

I get it though. Who wants to be a part of a group that is rude, fights all the time, and where a “bully” surfaces to run things? I don’t. And, sometimes, this is what churches and small groups become. And sometimes, Jesus wants to gain control of those He loves dearly, and heal those angry bullies.

With all the churches from which to choose, among all the small groups from which to be a part, how do you know which one(s) your Master is leading you to be a part? I’m sad to say there is no formula. I wish there were, because that’s my temperament. But there isn’t. He simply lets me know one way one time, and another way another time. It’s really annoying. Honestly, for you, He may have a formula.

The point is to be obedient to the Holy Spirit when joining any group. And then, once you join, being obedient to the Spirit of Jesus in your participation. Really, that’s it. He chooses who makes up the groups. He chooses ones He knows will mix together to accomplish His purposes.

He chose twelve that didn’t mix well, including one who would betray Him. Use that as your “litmus test” of a group that He chooses. It’s not how we would do it, which is probably part of the point.


Can You Imagine?

In storytelling, one foundational rule is “show, don’t tell”. It means that, in a scene, don’t tell the reader about the setting, a character, or an action. You show the scene, what would the reader see? You show the character demonstrating their…well, character. You describe the action as it happens rather than simply stating that it happened. Of course, you have to know when to break the rules.

The idea of writing this way is that you draw the reader into the story. They should be able to imagine being there and seeing it, smelling it, feeling the wind on their skin. The more senses involved, the more vibrant the engagement of the reader. Which is great when the scene is important, the character central, and the place meaningful to the plot. Sometimes, the writer simply doesn’t have the time for all that.

This entry is being written during COVID-19 restrictions. So, the scene about to be described has a whole new feeling about it. But, remember back to large sporting events, tens of thousands of people, food vendors, crowds? You remember those? Well, this is like that, only with more stink. You see, like those events, people came from all over. Like those events, people moved in massive “herds”. 

But unlike those, these people included many sick and “demon possessed”. There was a smell of the diseased on top of already pungent smell of sweat, the heightened stress of mentally and emotionally unstable people and caretakers trying to manage moving their charges in such conditions. It was chaos, all centered on Jesus.

Then Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. And from Judea, Jerusalem, Idumea, beyond the Jordan River, and around Tyre and Sidon a great multitude came to him when they heard about the things he had done. Because of the crowd, he told his disciples to have a small boat ready for him so the crowd would not press toward him. For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him. And whenever the unclean spirits saw him, they fell down before him and cried out, “You are the Son of God.” But he sternly ordered them not to make him known.

Mark 3:7-12 NET

There’s a lot going on here, but not a lot of detail is given. But let’s see if we can unpack some of it. Mark says that the disciples and Jesus traveled to “the sea”, which might imply the Mediterranean, except for the instructions “to have a small boat ready”. Now we know the “sea” is the Sea of Galilee.

The crowd is next. It’s HUGE! And it’s made up people, literally, from all over. Look a the map below. These people came from the north, south, east and west. They came because they heard Jesus about the things Jesus was doing. In order to manage His ability to minister to the crowd, Jesus tells His disciples to have a boat ready so He can teach, possibly heal, from just off shore. But it is basically, an escape plan.

The sick pressed toward Him to touch Him and be healed. It is pandemonium around Jesus, and the noise had to be deafening. Normal business along the shore was probably disrupted, which means normal “tax collecting” was probably interrupted, which tends to bring the attention of the authorities. And yet, with all this going on, it seems that the region simply rolls with it. Perhaps this isn’t the first time, Jesus isn’t the first “messiah” to roll through town, or they’re not actually in town, but along the shore outside of a city.

And then there are those possessed by demons. Why are they even there? Don’t the demons know what will happen when they get close to Jesus? They cry out who He is, and He silences them. Obviously, Jesus does not what that sort of advertising, but it only adds to the mayhem around Him.

Imagine it. See Jesus along the shore, the crowd, the arms, the shouts, Jesus’ disciples trying, in vain, to make space around Him. Is Jesus at peace amidst the chaos? Do you hear His voice yelling in frustration or calmly commanding the unclean spirits? What do you smell among the sick? What are they sick with, the sniffles or a retching, wasting disease? What are those with unclean spirits like? Can you see them?

Jesus gives instructions to His disciples to commandeer a small boat just in case. So, are they walking along the shore, or is Jesus still, standing beside a boat as the mass crowds around Him? Is it a clear day, or cloudy with rain? Is it windy and hot, made more hot and smelly by the mass of humanity?

How do you feel to be among the crowd? How do you feel seeing Jesus? What emotions does His voice invoke in you? 

This is simply a passage linking Jesus’ work and teaching about one thing to another set of teachings. Mark mentions it in passing. Yet, so much is packed into it, that when you allow yourself to wander into it through your imagination it can be an overwhelming experience. If you are an introvert, it’s terrifying. If you are an extrovert, it’s exhilarating. For both, Jesus may bring peace amidst the chaos.

Jesus entered into this intentionally. He wades into the mass of humanity doing exactly what they came to see, healing physically and spiritually. What do you learn by seeing Him beside the sea? What do you learn by following His example?

So, Which Is It?

One of the things that drives me nuts is inconsistency. Yet, I work with computers all day, nearly every day. If insanity is defined as, “Trying the same thing over and over expecting different results”, then computers breed insanity. With what other invention of humans can you do exactly the same points, clicks, and keystrokes, but get different results?

And yet, inconsistency seems to be part of this world in which we live, even the natural elements we, humans, did not make. In fact, most languages have a word for “inconsistency”, some have several. It is a universal element to our existence.

So, when Jesus gives two, seemingly incompatible, reasons for something, it should not be a surprise. If our Creator worked that sort of thing into everything He made, why not make it part of His answers?

Spoiler alert: Fasting is a Christian behavior our Savior refuses to clarify. So, you’re not unrighteous if you don’t, but there are benefits if you do. Confused? Then think through this segment of Mark with me:

Now John’s disciples and the Pharisees were fasting. So they came to Jesus and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”

Mark 2:18 NET

Mark first wants us to know that both the disciples of John (i.e. the “good guys”) and the Pharisee’s disciples (i.e. the “bad guys”) fasted. How did they know that each other were fasting? And how did they know that Jesus’ disciples did not?

To our modern ears, this may sound like these two groups asking Jesus how His disciples get away with not fasting. I can almost hear them whining. To their ears, it was not quite like that. There was an assumption about fasting, and the assumption applied to both John’s disciples and the Pharisees.

In the Mosaic law and the prophets, fasting was tied to remorse for sin or to sanctify (or re-sanctify) (see 1 Samuel 7:6 for one, and 31:13 for the other). So, to not fast was to declare yourself unremorseful, or unsanctified. Unless, of course, you are constantly in the presence of God. In which case, you are constantly sanctified by His presence, and forgiven by His “hospitality”.

Now, armed with that, we are ready for Jesus’ two-pronged answer:

Jesus said to them, “The wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them they do not fast. But the days are coming when the bridegroom will be taken from them, and at that time they will fast. (Mark 2:19-20 NET)

The first “prong” is that He is with the disciples, so it isn’t the right time. Does this speak to the “remorse for sin” or the “sanctification” aspect of fasting? Flip a coin, and either way, you are probably right. It’s most likely both. Jesus sanctifies by His very presence, and, as He tells Peter later, in the upper room, they are already clean (or most of them are) (John 13:10).

But, in case that was actually clear, Jesus continues with His explanation:

“No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse. And no one pours new wine into old wineskins; otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” (Mark 2:21-22 NET)

Now we have another two options, unshrunk cloth and new wine into old garments and old wineskins. But think about that for a moment: How is what Jesus does/teaches like a new “patch” for old ripped garments? Typically, I am a huge fan of overanalyzing Scripture, but this may be a place it does us little good. I don’t think there is an easy correlation to be found between the elements of cloth (old and new, ripped and patch), Jesus’ ministry, and that of John and the Pharisees. I believe the point is simply that putting new over old isn’t a good idea.

A lot more ink has been applied to the wine and wineskins “parable”. In fact, modern worship music loves the imagery. The thing is, it is also possible that this can be over thought as well. Keep in mind that, in Luke, we’re told the old is good, so this isn’t necessarily criticizing the old but rather, another illustration of how new things and old things do not mix well. 

What we’re sure about is that it was not the right time for Jesus’ disciples to fast, but that the time would come. What isn’t quite as clear is how the meaning and practice of fasting will change. Perhaps what Jesus says on the Sermon on the Mount in Matthew 6:16-18 is the “new” aspect of fasting, making it more “authentic”. 

We’re not told that the old is qualitatively bad, only different, in fact, Luke 5:39 says the old is good. So, which is it? How should disciples of Jesus view fasting? Is it an old thing that doesn’t belong in Jesus’ new teaching? No, He says the time will come. Is it a new thing not to be done the old way? Possibly. But how many ways are there to fast? Don’t eat. Next. It’s the other stuff that goes with fasting that could be the difference.

With fasting, let’s make sure it’s the right time, and make sure we do it for reasons that build our walk with our Savior. If we do that, we will fast correctly, the right wine in the right wineskins, the right patch on the right garment.

Religious Abuse

Remember back to a movie you watched, or a book you read, where, at the end, it was a total shock. The butler didn’t do it after all, or the bad guy repents and destroys the really bad guy, or the girl gets the other guy (who’s not a “frog” after all), and so on. It’s about to happen to you again…

Then Jesus entered the synagogue again, and a man was there who had a withered hand. They watched Jesus closely to see if he would heal him on the Sabbath, so that they could accuse him. So he said to the man who had the withered hand, “Stand up among all these people.” Then he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

Mark 3:1-4 NET

The scene is a synagogue, no surprise there. The man with a withered hand is where he can’t be missed as Jesus entered, weird, but not a problem. There is a “they” watching Jesus closely to see if He would heal him on the Sabbath, as if Jesus would hide it. This is a trap…obviously (see Proverbs 1:17-18).

 You see the setup, you can probably guess what will happen next, but notice a few interesting details:

After looking around at them in anger, grieved by the hardness of their hearts, he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. So the Pharisees went out immediately and began plotting with the Herodians, as to how they could assassinate him.

Mark 3:5-6 NET

Notice how Jesus feels. He is grieved and angered by their “hardness of heart”. The people had used a human being with an obvious problem, a problem they probably assumed was the result of sin. They may have even told him this was a way to “atone” for such a sin, but probably not. It’s likely they didn’t care, even that much for him. 

The man stands there “among all the people”, probably hiding his withered hand in his cloak, embarrassed and ashamed, wishing very much to be somewhere else. He is on display, something he probably avoided. And Jesus asks those people whether it was “lawful” to do good or evil on the Sabbath, to save a life or destroy. 

Time for the reversal: Who are you in the story? Are you one of Jesus’ bewildered disciples? Are you the embarrassed man on display? Do you see yourself as Jesus? Or are you “those people”? It is probably a good exercise for all of us to spend some time viewing ourselves as “those people”.

What do you do on Sunday that seems holy but is actually quite profane or common? What does your church do that uses the gathering of people, rather than experiences our Savior’s presence? At what point has your worship become more about you than your Creator? In short, when has your worship grieved and angered your Savior?

For “those people” in the synagogue that day, the Sabbath was more about their rules than a man who needed help. Their rules about the practice were more important than those practicing. This grieved and angered their Creator. And in many ways, we are they. And we often worship among them.

Jesus leaves them empty and frustrated. They wanted to accuse Him. Instead, He tells the man to stretch out his hand. There’s no rule against that. Jesus didn’t make mud, which is like the potter. No one was carrying anything. There was no rabbinic writing specifically prohibiting stretching out your hand, or miraculous healing on the Sabbath. But in their minds and hearts it was obviously WORK! How dare He!

Frustrated in their desire to accuse Jesus according to their traditions and interpretations of the Sabbath, they opt for assassination plots with the local Roman collaborating politicians. That is what these “faithful Jews” were reduced to in order to overcome Jesus. It is almost as if they said in their hearts, “If he will break the law, so will we!” But it is more likely that the law was never in view here, only their status based on how they used the law.

So, what frustrates us? Is it how people abuse the church, or how the church abuses others? Which option glorifies our Savior? Actually, I think it’s fairly obvious that neither option does. Those aren’t the only two options. Sometimes we can’t see the flaw until we view ourselves from the uncomfortable position. 

Here’s a better question: What did Jesus want to see in “those people” that He didn’t see? That’s what we are supposed to be, how we are to respond. We are to be the people our Savior wants to see. Let’s make our Savior smile. 


This is a post I wrote for a devotional blog at my company (not a “ministry” company). So, it sounds a little different:

The sheer volume of possible puns and clever titles dealing with the Sabbath is overwhelming. It seemed good to go with simple. When it gets right down to it, Sabbath is really about rest anyway. There is a very good chance that, even from Genesis 2, the Sabbath has been a metaphor.

By the time Jesus walked the very ground He created, the Sabbath had become anything but restful. In those days, due to the violent oppressive history of the Jewish people, they had gradually turned a day of rest into one of the most stressful practices of any religion.

The sheer volume of rules surrounding the practice of the Sabbath was so overwhelming, it is difficult to imagine how anyone kept track of all of them. For instance, there seems to be a prohibition to pick heads of grain and eat them on the Sabbath:

Jesus was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat as they made their way. So the Pharisees said to him, “Look, why are they doing what is against the law on the Sabbath?”

Mark 2:23-24 NET

So, there’s this law, among the Ten Commandments, that says: “Remember the Sabbath day to set it apart as holy.” (Deuteronomy 20:8 NET). Notice the total absence of picking heads of grain and eating them. “Oh”, but you say, “There’s more!” Which is true. Here’s the “more”:

For six days you may labor and do all your work, but the seventh day is a Sabbath to the LORD your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. For in six days the LORD made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the LORD blessed the Sabbath day and set it apart as holy.

Exodus 20:9-11 NET

So, do your occupation for six days (not five, by the way), and on the sixth, rest from it. I still don’t see anything about picking heads of grain to eat as you pass through a field. The Sabbath is for everyone, even servants, but the rationale given by our Creator is creation. He rested after making everything. So, He created the Sabbath too.

The religious leadership had tried to define the term “occupation” so tightly they might not unintentionally miss keeping the Sabbath. They over did it to protect from not doing it at all. But it started by asking, “what does it mean to ‘not do any work’?” When we start looking for “loopholes”, the answer isn’t a tighter net.

Jesus brings up another view to show the Pharisees the problem of their own. Notice that the Pharisees were right there with Jesus, close enough to see what His disciples did. They saw the activity of the disciples, but they were missing their own problem of perspective.

He said to them, “Have you never read what David did when he was in need and he and his companions were hungry— how he entered the house of God when Abiathar was high priest and ate the sacred bread, which is against the law for any but the priests to eat, and also gave it to his companions?” Then he said to them, “The Sabbath was made for people, not people for the Sabbath. For this reason the Son of Man is lord even of the Sabbath.”

Mark 2:25-28 NET

The event being described here is probably from 1 Samuel 21:1-6, and it is not exactly how it is written there. Even so, the point remains, David ate what was devoted to God, and reserved for the priests to eat. Jesus’ take away from this event is that “…the Sabbath was made for people, not people for the Sabbath.”

What sort of “holy rules” have you, or those with whom you worship, instituted over time? Is there a ritual of music, of preaching, of lighting, or seating? One of the most amazing surprises of 2020 was how resilient even small churches were, adapting to “distance worship”, learning to do live webcasts with little or no warning.

The damage done to congregations has yet to be calculated, but the stories of impressive surprising adaptation are easy to find. The story of your congregation is probably your favorite (or should be). And what this taught us is that the “Sabbath” or “holy day of worship” need not be defined as we have always done it.

Our worship, practiced by congregations of called out ones gathered to declare the worthiness of our Savior corporately, is actually a rather flexible concept. Who knew? But it is also a gift from our Savior to us. We were not created for the Sabbath, but, rather, the Sabbath was created for us. And one day, disciples of Jesus will enter into an eternal Sabbath.

So, let’s work our butts off, and then, enjoy the rest of our Savior. Cue the massive pipe organ and the “four-creature” quartet! Holy Holy Holy is Yahweh Elohim El-Shaddai! All the earth is filled with His glory! I’m almost too excited to rest, but it sure beats working!