PARADOXES OF FAITH #1/3
Posted by: bhfbc <bhfbc@...>
THE PARADOX OF CONFESSION
August 25, 2002
Text: Mark 8:27-30
One of things about life that seems to disturb most people is a paradox.
Among the words definitions, Webster's includes "a belief contrary to
received opinion." A more apt definition could not be found to describe
how Jesus frequently found himself being received by those who wanted to
have faith in a Messiah. In fact, the revelation of God to His people is
filled with historical paradox. In order to win battles against superior
foes, Israels army at one time was told to reduce its size. That would
have been a paradox to them. You dont prepare for battle against a
larger force by diminishing your own. Yet, through this lesson to Gods
people, Gods power prevailed, and the Israelites were victorious. Still,
paradoxes make us uneasy.
Frequently, the Christian faith is filled with the mystery of paradox.
Jesus frequently came across as a paradox to his disciples and others.
Just when they thought they had him figured out, they discovered that his
real purpose ran quite counter to their opinions. This is seen remarkably
well in Mark 8:27 - 9:1. We begin this morning with Mark 8:27-30 by
looking at the paradox of confession.
The Gospel of Mark can be divided into two parts. The first part extends
from 1:1 to 8:26. It portrays a powerful Jesus. All of the miracle
stories in Mark, except two, are found in these chapters. In these
stories, Jesus confronts his opponents, rules the demons, and proves
himself capable of handling any and all situations. The second part of
the Gospel begins with 9:14 and extends to its conclusion in chapter 16.
In this section, Jesus no longer appears as the miracle worker. Whereas
he taught the crowds in the first half, he now cannot even make his
disciples understand his purpose or ministry.
His disciples headed to Jerusalem expecting some great triumph there.
They expected to benefit from it, sitting at the right and left hand of
power. They simply could not absorb Jesus' words about suffering. In
fairly rapid succession, Jesus had walked on water, cast a demon from a
Syrophoenician woman's daughter with a mere spoken word, healed a deaf
and dumb man, fed the four thousand, rebuked a group of Pharisees, and
healed a blind man. So the gospel, as far as the disciples were
concerned, was about winning, not losing.
It is here at the point of Peter's confession that the transition takes
place. The true nature of Jesus' purpose begins to be revealed. Yes, he
does continue to teach; he does continue to perform miracles; he does
continue to resist the false doctrines of the Pharisees and others. But
now, Jesus begins to make it clear to his disciples that his true purpose
is to be the Father's Messiah, not man's image of the Messiah.
We can view Peter's confession as a midterm examination. Having completed
a major phase of his ministry, Jesus decided to find out how much the
disciples had picked up. So he asked the question, "Who do people say I
am?" The answers indicate the mind-set of the people and the disciples.
Everyone in Jesus day looked forward to a triumphant Messiah who would
lead the people from "victory unto victory." The people of Galilee and
Judea longed for relief from the oppressive weight of Roman occupation.
Rome kept order through brutal squads of soldiers and exploited the
people with heavy taxes.
So the people began to look for a way out. They focused their hopes on a
political, military leader whom they called "Messiah." They waited
expectantly for him to appear, so that they could rise up and throw off
the oppressive yoke of foreign rule. Really, an appropriate dream for
their situation.
Their Messiah, the one they had built up, would be as great a leader as
David once was. After all, Scripture itself alluded to such greatness and
power. In Isaiah 9:7, they would read: "Of the increase of his government
and peace there will be no end. He will reign on David's throne and over
his kingdom, establishing and upholding it with justice and righteousness
from that time on and forever. The zeal of the Lord Almighty will
accomplish this." Of course, "with justice and righteousness" was
understood to include no foreign rulers!
Some of the prophecies of Jeremiah echoed these sentiments. From 30:8-9,
we read: "'In that day,' declares the Lord Almighty, 'I will break the
yoke off their necks and will tear off their bonds: no longer will
foreigners enslave them. Instead, they will serve the Lord their God and
David their king, whom I will raise up for them.'" This would have
sounded awfully good to a people who were scattered throughout the lands
and governed by a pagan people.
So, just as we form opinions about the Second Coming of Christ in our
day, the Jewish people had ideas about their coming Messiah. Schurer, in
his book The History of the Jewish People in the Time of Christ,
classifies some of their thoughts. Before the Messiah came, there would
be a time of terrible tribulation. It would be the birth-pangs of a new
age. The time which preceded the coming of the Messiah was to be a time
when the world was to be torn in pieces; physical and moral order would
collapse.
Into this chaos there would come Elijah as the forerunner and herald of
the Messiah. He was to prepare the way for the Messiah by healing the
breaches, bringing order into the chaos, and mending disputes among his
people. When Elijah came, the Messiah would not be far behind.
Then there would enter the Messiah, or Christ. The words - the first
Hebrew, the second Greek - are the same. And neither are names; they are
titles, standing for the one who was to come and reclaim Israel. He was
thought of as a great, divine, superhuman figure - something like a cross
between John Wayne, General Patton, and Rambo - crashing into history to
remake the world and, in the end, vindicating God's people. The Messiah
would be no loser; he would be a winner of the highest magnitude.
With the appearance of the Jewish Messiah, the world's nations would ally
themselves against Israel. Wars would take place as they sought to
destroy God's people. But, as in the days of old, Israel would prevail;
the hostile powers would be totally destroyed; Israel's victory would be
complete.
Afterwards would follow the renovation and restoration of Jerusalem. This
was taken to mean either the purification of the existing city or the
coming down of the new Jerusalem from heaven. Dispersed Jews throughout
the world would return to the new Jerusalem; it would be the center of
the world and everyone subject to it. This was to be the new age of peace
and goodness which would last forever.
Into these widespread opinions, Jesus came. Not that their opinions were
entirely wrong; they just were not entirely right. We have to wonder what
they did with certain portions of the prophetic messages, such as the
entire 53rd chapter of Isaiah, which points to a suffering Messiah. In
the 7th verse, we read: "He was oppressed and afflicted, yet he did not
open his mouth; he was led like a lamb to the slaughter, and as a sheep
before her shearers is silent, so he did not open his mouth."
Small wonder then, that Jesus appeared as a paradox to his people and to
his disciples. Which is not to say or imply that Jesus was not fulfilling
prophecy. But Jesus did appear, on the surface, contrary to the common
opinions of his people. There were many, his disciples included, who were
confused by the differences of meaning whenever Jesus spoke of Messiah
and the traditional meaning of Messiah.
So, as Jesus looked toward this transition in his ministry and message,
he needed to hear what his disciples, his closest learners, friends, and
allies, had learned about him. "Hey, guys, you've been out in the crowds,
mingling with the people. What are they saying about me? Who do they
think I am?"
"Some say John the Baptist; others say Elijah; and still others, one of
the prophets." And in so answering, the disciples were merely echoing the
"received opinions" of the Jewish people concerning the foretold coming
of the Messiah. All of these answers were really the same answer which
were put forth through the interpretations of the various schools of
thought. They all said of Jesus: "You are the one preparing the way for
the Messiah. You are binding up our wounds and mending disputes. Surely,
the Messiah cannot be far behind!"
So it seemed. To many, Jesus had been doing these things. He was
preaching, teaching, and living the Kingdom of God. He was setting his
people straight, putting them back on the straight and narrow, getting
them to think about God's activities in the middle of injustice and
unfairness.
But this missed the mark. It was accurate only up to a point, and Jesus
needed to see if his disciples went beyond that point. "OK, I hear what
you're saying. But what about you guys? What do you think after all we've
been through? Who do you say I am?" He went straight to the heart of the
matter. Could his disciples begin to see something that others had missed
or not known about? Could they be ready to understand what the Messiah's
real purpose was to be in spite of the misunderstandings of "received
opinion?"
Peter answered, "You are the Christ." Or, "you are the Messiah." Peter
revealed his understanding - and perhaps the understanding for the whole
group - that Jesus was not the forerunner of the Messiah; he was not the
one to announce the coming of the Messiah; he was not the one to make way
the paths for the Messiah. Jesus was the Messiah. No matter what turn of
events transpired, Jesus was the Messiah: Christ, Lord, King. Peter
indicated that he and his friends knew that they were in the presence of
the one who came to save and restore. Matthew recorded in his gospel the
additional response of Jesus: "Blessed are you, Simon son of Jonah, for
this was not revealed to you by man, but by my Father in heaven."
Jesus was pleased with this response, for he knew that his disciples were
on the right track. Oh, they still had some of those misguided "received
opinions" about what the Messiah was to accomplish. But Jesus could teach
them that; they were at least open to receiving his teaching. So, "Jesus
warned them not to tell anyone about him." They were on the other side of
the cross - before the cross. Much needed to be done before they
understood; much needed to be done before others understood. Rather than
confuse the issues any more, Jesus charged his disciples not to reveal to
anyone else that he was, without question, the promised Messiah. That
would be clearly and dramatically revealed soon enough.
And we know how it was revealed; how the events of the cross unfolded.
Still, even with our knowledge, the question has remained for us. Who do
we say that he is? Who do you say that he is? A poetic idealist, a
beautiful sentimental figure, obsolete in our changed world? Some say
that. A picture to hang in a church, but to be kept within its walls?
Some have said that. An inspiring leader for social causes, but not the
revealer of an ultimate God? That has been said. A dear companion for the
home, blessing its intimate love, but no master for business or politics?
That, too, is said every day.
There is only one answer that matters, only one answer that counts. It
must be "you are the Christ." Paradox or not, "received opinions" or not,
it must be "you are the Christ." It must be for us, just as it was for
the disciples: "You are the one promised to lead us out of darkness into
light. You are the Lord; you are God."
The "received opinion" was that the Messiah would overthrow the Roman
rule. The paradox of the truth was that the Messiah overthrew the
principalities of sin and darkness. This is the message which has been
given from the cross; it no longer needs to be kept hidden. Jesus asks:
"But what about you? Who do you say that I am?" Can you say this morning
that your answer is "you are the Christ?" Can you say that this makes a
difference in the way that you live? If you cannot answer yes to these
questions, then won't you use these moments this morning to pray to God,
inviting Jesus Christ into your heart and into your life, accepting Him
as your Savior? Or, if your answer has been yes before, thank God for all
He has done through the birth and life of the Messiah.
Rev. Charles A. Layne, pastor, First Baptist Church, Bunker Hill, IN
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