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FEBRUARY 3 — Genesis 35—36; Mark 6; Job 2; Romans 6

IN MARK’S ACCOUNT of the feeding of the five thousand and of Jesus’ subsequent walk on the water (Mark 6), one finds a small aside that stirs up profitable reflection. As soon as Jesus climbed into the boat in the midst of the raging storm, the wind died down. The disciples, Mark comments, “were completely amazed, for they had not understood about the loaves; their hearts were hardened” (6:51-52).

The first observation is the most obvious: the astonishment of the disciples betrays the dismal fact that they have reflected very little on the spectacular miracle Jesus performed just a few hours earlier. On the face of it, the person who can so control nature as to be able to take a few scraps of food and feed thousands of people can doubtless handle nature well enough to subdue a storm. Yet lest we become too smug in our condemnation of the disciples, we ought to reflect on how easily we forget the Lord’s gracious dealings in our own lives, and are frankly (and shamefacedly) surprised when he intervenes once again.

The second observation lies a little deeper. If Jesus truly is the promised Messiah, if he enjoys the powers he has already displayed, can any responsible disciple think that he is losing control? Can any responsible member of the Twelve imagine that this sort of Messiah could call disciples to himself, and then lose them all in a boating accident? This is not to suggest that accidents cannot happen to followers of Jesus today. Of course they can—this is a fallen world, and Jesus’ followers are not exempt from all of the tragic and vicious entanglements of its fallenness. But even we must learn in difficult and frightening circumstances to trust God’s wise providence. Here the disciples must surely learn something more—their own peculiar service as the inner core of disciples is so bound up with the ministry of Jesus that it is unthinkable that they could be “accidentally” killed.

And third, one cannot help but reflect on Mark’s conclusion, “their hearts were hardened.” This does not mean they were stupid. Nor does it mean that while their minds were all right, their affections were twisted, as if heart refers to the center of affections alone. In the symbolism of biblical anthropology, heart refers to the seat of human personality, not too far removed from what we mean by mind (although that is perhaps too restrictively cerebral). Their entire orientation was still too restricted, too focused on the immediacy of their fears, too limited by their inability to penetrate to the full mystery of who Jesus is and why he came.

This side of the cross and resurrection, we have still less excuse than they.

FEBRUARY 1 — Genesis 33; Mark 4; Esther 9—10; Romans 4

THE SO-CALLED PARABLE OF THE SOWER (Mark 4:1-20) might better be called the parable of the soils, for the variable that gives the parable life and depth is the variation in the land onto which the seed is thrown.

Because Jesus provides the interpretation of his own story, its primary emphases should not be in doubt. The seed is the “word,” i.e., the word of God, which here is equivalent to the Gospel, the good news of the kingdom. Like a farmer scattering seed by hand in the ancient world, this word is scattered widely. Inevitably, some of the seed falls on ground that for one reason or another is inhospitable: perhaps it is the hard-packed dirt of the path, or perhaps birds come and eat the seed before it settles into the plowed ground and germinates, or perhaps it grows in the shadow of thornbushes that squeeze the life out of it, or perhaps it germinates in shallow soil with limestone bedrock just beneath the surface, such that the roots cannot go down very far to absorb the necessary moisture. The parallels with the way people hear the word are obvious. Some are hard and repel any entry of the word; others are soon distracted by the playthings Satan quickly casts up; others find that worries and wealth—the terrible Ws— squeeze out all concern for spiritual matters; still others hear the word with joy and seem to be the most promising of the crop, but never sink the deep roots necessary to sustain life. But thank God for the soil that produces fruit, some- times even abundant fruit.

So much is clear enough. But two other features of this parable deserve reflection.

The first is that this parable, like many others, adjusts the commonly held perspective that when the Messiah came there would be a climactic and decisive break: the guilty and the dirty would all be condemned, and the righteous and the clean would enjoy a transforming rule. That is what the final kingdom would be like. But Jesus pictures the dawning of the kingdom a little differently. In the parable of the mustard seed (4:30-32), for example, the kingdom is like a tree that starts from small beginnings and grows into something substantial; here is growth, not apocalyptic climax. So also the parable of the sower: for the time being, the word is going to be scattered widely, and people will respond to it in different ways, with widely divergent yields.

The second is that not all of those who show initial signs of kingdom life actually take root and bear fruit. That truth deserves meditation and calls for self- examination.

JANUARY 31 — Genesis 32; Mark 3; Esther 8; Romans 3

WHAT A TRANSFORMATION IN JACOB (Gen. 32)! Superficially, of course, not much has changed. He left Beersheba for Paddan Aram because he was afraid for his life; his brother Esau had reason enough, according to his own light, to kill him. Now he is returning home, and Jacob is still frightened half to death of his brother. No less superficially, one might argue that much has changed; Jacob fled the tents of his parents a single man, taking almost nothing with him, while here he returns home a rich, married man with many children.

But the deepest differences between the two journeys are reflected in Jacob’s changed attitude toward God. On the outbound trip, Jacob takes no initiative in matters divine. He simply goes to sleep (Gen. 28). It is God who intervenes with a remarkable vision of a ladder reaching up to heaven. When Jacob awakens, he acknowledges that what he experienced was some sort of visitation from God (28:16-17), but his response is to barter with God: if God will grant him security, safety, prosperity, and ultimately a happy return home, Jacob for his part will acknowledge God and offer him a tithe.

Now it is rather different. True, God again takes the initiative: Jacob meets angelic messengers (32:1-2). Jacob decides to act prudently. He sends some of his people ahead to announce to Esau that his brother is returning. This spawns devastating news: Esau is coming to meet him, but with four hundred men.

On the one hand, Jacob sets in motion a carefully orchestrated plan: successive waves of gifts for his brother are sent on ahead, with each of the messengers carefully instructed to speak to Esau with the utmost courtesy and respect. On the other hand, Jacob admits that matters are out of his control. Bartering is gone; in “great fear and distress” (32:7) Jacob takes action, and then prays, begging for help. He reminds God of his covenantal promises, he pleads his own unworthiness, he acknowledges how many undeserved blessings he has received, he con- fesses his own terror (32:9-12). And then, in the darkest hours, he wrestles with this strange manifestation of God himself (32:22-30).

Twenty years or so have passed since Jacob’s outward-bound journey. Some people learn nothing in twenty years. Jacob has learned humility, tenacity, godly fear, reliance upon God’s covenantal promises, and how to pray. None of this means he is so paralyzed by fear that he does nothing but retreat into prayer. Rather, it means he does what he can, while believing utterly that salvation is of the Lord.

By the time the sun rises, he may walk with a limp, but he is a stronger and better man.

JANUARY 30 – Genesis 31; Mark 2; Esther 7; Romans 2

THE THREE MOST COMMON ACTS of piety amongst many Jews were prayer, fasting, and alms-giving (i.e., giving money to the poor). So when Jesus’ disciples seemed a little indifferent to the second, it was bound to provoke interest. The Pharisees fasted; the disciples of John the Baptist fasted. But fasting was not characteristic of Jesus’ disciples. Why not? (Mark 2:18-22.)

Jesus’ response is stunning: “How can the guests of the bridegroom fast while he is with them? They cannot, so long as they have him with them. But the time will come when the bridegroom will be taken from them, and on that day they will fast” (2:19-20). Here is Jesus, profoundly self-aware, deeply conscious that he himself is the messianic bridegroom, and that in his immediate presence the proper response is joy. The kingdom was dawning; the king was already present; the day of promised blessings was breaking out. This was not a time for mourning, signaled by fasting.

Yet when Jesus went on to speak of the bridegroom being taken away from his disciples, and that this event would provoke mourning, it is very doubtful if anyone, at the time, grasped the significance of the utterance. After all, when the Messiah came, there would be righteousness and the triumph of God. Who could speak of the Messiah being taken away? The entire analogy of the bridegroom was becoming opaque.

But after Jesus’ death and resurrection, after his exaltation to glory, and after the promise of his return at the end of the age, the pieces would fit together. The disciples would experience terrible sorrow during the three days of the tomb, before Jesus’ glorious resurrection forever shattered their despair. And in an attenuated sense, Jesus’ disciples would experience cycles of suffering that would call forth days of fasting as they faced the assaults of the Evil One while waiting for their Master’s blessed return. But not now. Right now, sorrow and fasting were frankly incongruous. The promised Messiah, the heavenly Bridegroom, was among them.

The truth, Jesus says, is that with the dawning of the kingdom, the traditional structures of life and forms of piety would change. It would be inappropriate to graft the new onto the old, as if the old were the supporting structure—in precisely the same way that it is inappropriate to repair a large rent in an old garment by using new, unshrunk cloth, or use old and brittle wineskins to contain new wine still fermenting, whose gases will doubtless explode the old skin. The old does not support the new; it points to it, prepares for it, and then gives way to it. Thus Jesus prepares his disciples for the massive changes that were dawning.