Willow Journey

Latest Episodes:

Day 04 of Journey Through Daniel | THE KINGDOMS OF THIS WORLD VERSUS THE KINGDOM OF GOD Oct 29, 2020

Show notes

COMMENTARY
Yesterday we read about Nebuchadnezzar’s search for someone who could tell him his dream and its meaning. Today, we finally learn about Nebuchadnezzar’s dream and its meaning. Daniel reveals that Nebuchadnezzar had a dream about a colossal statue that was composed of four different metals: a head of gold, a chest and arms of silver, a belly and thighs of bronze, and legs of iron. This sequence of metals, which declines in value from top to bottom, corresponds to an ancient way of organizing history. Some ancient historians, like the Greek poet Hesiod, thought of human history as devolving from an original golden race into generations of silver, bronze, and iron. The reasoning behind this sequence was that things became worse and worse over time.
Daniel reveals in his interpretation of the dream that the metals of this statue also relate to the progression of history. The four metals represent four successive kingdoms. We are told that the first metal, the head of gold, represents Nebuchadnezzar and the Babylonian Empire. Unfortunately, we are not told what kingdoms the other metals represent. This omission has led to much debate. Some interpret the four kingdoms as a sequence that culminates with the Greek Empire. Others interpret it as a sequence that ends with the Roman Empire. Still others think that the entire sequence is symbolic. In Nebuchadnezzar’s culture, the number four symbolized the whole universe, so perhaps the four metals symbolized all the kings and kingdoms of this world.
Though this is an interesting debate, we shouldn’t get sidetracked by it because that would distract us from the most important part of the dream: one day a stone of divine origins would crush this statue of empires built by human hands and grow into a kingdom unlike any the world has seen. For Nebuchadnezzar and merciless leaders like him, this dream served as a prophetic critique. It revealed that the empires of man inevitably fall. God will not allow them to last, so we should resist aligning ourselves too closely with them. However, for those who are oppressed, this dream carries a hope-filled promise. God has brought, and is still bringing, an unparalleled kingdom where justice is the rule and God reigns as King.
SCRIPTURE
Daniel 2:31–49
31 “Your Majesty looked, and there before you stood a large statue—an enormous, dazzling statue, awesome in appearance. 32 The head of the statue was made of pure gold, its chest and arms of silver, its belly and thighs of bronze, 33 its legs of iron, its feet partly of iron and partly of baked clay. 34 While you were watching, a rock was cut out, but not by human hands. It struck the statue on its feet of iron and clay and smashed them. 35 Then the iron, the clay, the bronze, the silver and the gold were all broken to pieces and became like chaff on a threshing floor in the summer. The wind swept them away without leaving a trace. But the rock that struck the statue became a huge mountain and filled the whole earth.
36 “This was the dream, and now we will interpret it to the king. 37 Your Majesty, you are the king of kings. The God of heaven has given you dominion and power and might and glory; 38 in your hands he has placed all mankind and the beasts of the field and the birds in the sky. Wherever they live, he has made you ruler over them all. You are that head of gold.
39 “After you, another kingdom will arise, inferior to yours. Next, a third kingdom, one of bronze, will rule over the whole earth. 40 Finally, there will be a fourth kingdom, strong as iron—for iron breaks and smashes everything—and as iron breaks things to pieces, so it will crush and break all the others. 41 Just as you saw that the feet and toes were partly of baked clay and partly of iron, so this will be a divided kingdom; yet it will have some of the strength of iron in it, even as you saw iron mixed with clay. 42 As the toes were partly iron and partly clay, so this kingdom will be partly strong and partly brittle. 43 And just as you saw the iron mixed with baked clay, so the people will be a mixture and will not remain united, any more than iron mixes with clay.
44 “In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever. 45 This is the meaning of the vision of the rock cut out of a mountain, but not by human hands—a rock that broke the iron, the bronze, the clay, the silver and the gold to pieces. “The great God has shown the king what will take place in the future. The dream is true and its interpretation is trustworthy.”
46 Then King Nebuchadnezzar fell prostrate before Daniel and paid him honor and ordered that an offering and incense be presented to him. 47 The king said to Daniel, “Surely your God is the God of gods and the Lord of kings and a revealer of mysteries, for you were able to reveal this mystery.”
48 Then the king placed Daniel in a high position and lavished many gifts on him. He made him ruler over the entire province of Babylon and placed him in charge of all its wise men. 49 Moreover, at Daniel’s request the king appointed Shadrach, Meshach and Abednego administrators over the province of Babylon, while Daniel himself remained at the royal court.
QUESTIONS
1. Put yourself in the shoes of Jews like Daniel who lived under the oppressive authority of the Babylonians, Medes, Persians, Greeks, and Romans. Why would the message of Nebuchadnezzar’s dream give you hope?
2. What man-made “empires” do you suppose God would confront in our world today? Why?

Day 03 of Journey Through Daniel | THE WISDOM OF BABYLON VERSUS THE WISDOM OF GOD Oct 28, 2020

Show notes

COMMENTARY
Toward the end of yesterday’s reading, we learned that God gave Daniel the ability to “understand visions and dreams of all kinds” (Daniel 1:17). Today, we see Daniel use these gifts for the first time. The story begins with Nebuchadnezzar having a troubling dream during the second year of his reign. Like much of the world at that time, ancient Babylonians found a great deal of significance in dreams. They understood dreams to be messages from the gods. Archaeologists have actually uncovered dream books that Babylonian scholars used to interpret dreams. These dream books identified the significance of various images in dreams and predicted what outcomes dreamers should expect. In the second year of Nebuchadnezzar’s reign, a year when Babylonian records show he was preparing for a major war, he certainly would have wanted to know the meaning of this strange dream.
Nebuchadnezzar asks his wise men to interpret the dream, but he surprises them by adding a strange request. In Daniel 2:6, he says: “Tell me the dream and interpret it for me.” In other words, Nebuchadnezzar wanted them to tell him not only an explanation of the dream but also the contents of the dream. This was an unprecedented request, as the wise men point out, “What the king asks is too difficult. No one can reveal it to the king except the gods, and they do not live among humans” (Daniel 2:11). The local dream experts could pass along their interpretations, but there was no manual for revealing dreams!
Perhaps Nebuchadnezzar had been unimpressed with previous interpretations and wanted more proof that these wise men really had a connection to the gods. Whatever the reason, his request highlighted the inadequacy of Babylonian wisdom and provided a space for God’s wisdom to shine. No Babylonian experts, or their supposed gods, could reveal the dream. But God could and would.
This lesson is important for us in our increasingly over-informed world. We have more information than ever, but as the divisions in our society make abundantly clear, we don’t always know how to interpret the information available to us. Like Nebuchadnezzar, we need real wisdom to navigate our world, to know how to live in our complex society. We need wisdom that comes from outside ourselves. The message of Daniel is that this wisdom is available, and it comes from God.
SCRIPTURE
Daniel 2:1–30 2
Nebuchadnezzar’s Dream 1 In the second year of his reign, Nebuchadnezzar had dreams; his mind was troubled and he could not sleep. 2 So the king summoned the magicians, enchanters, sorcerers and astrologers to tell him what he had dreamed. When they came in and stood before the king, 3 he said to them, “I have had a dream that troubles me and I want to know what it means.”
4 Then the astrologers answered the king, “May the king live forever! Tell your servants the dream, and we will interpret it.”
5 The king replied to the astrologers, “This is what I have firmly decided: If you do not tell me what my dream was and interpret it, I will have you cut into pieces and your houses turned into piles of rubble. 6 But if you tell me the dream and explain it, you will receive from me gifts and rewards and great honor. So tell me the dream and interpret it for me.”
7 Once more they replied, “Let the king tell his servants the dream, and we will interpret it.”
8 Then the king answered, “I am certain that you are trying to gain time, because you realize that this is what I have firmly decided: 9 If you do not tell me the dream, there is only one penalty for you. You have conspired to tell me misleading and wicked things, hoping the situation will change. So then, tell me the dream, and I will know that you can interpret it for me.”
10 The astrologers answered the king, “There is no one on earth who can do what the king asks! No king, however great and mighty, has ever asked such a thing of any magician or
enchanter or astrologer. 11 What the king asks is too difficult. No one can reveal it to the king except the gods, and they do not live among humans.”
12 This made the king so angry and furious that he ordered the execution of all the wise men of Babylon. 13 So the decree was issued to put the wise men to death, and men were sent to look for Daniel and his friends to put them to death.
14 When Arioch, the commander of the king’s guard, had gone out to put to death the wise men of Babylon, Daniel spoke to him with wisdom and tact. 15 He asked the king’s officer, “Why did the king issue such a harsh decree?” Arioch then explained the matter to Daniel. 16 At this, Daniel went in to the king and asked for time, so that he might interpret the dream for him.
17 Then Daniel returned to his house and explained the matter to his friends Hananiah, Mishael and Azariah. 18 He urged them to plead for mercy from the God of heaven concerning this mystery, so that he and his friends might not be executed with the rest of the wise men of Babylon. 19 During the night the mystery was revealed to Daniel in a vision. Then Daniel praised the God of heaven 20 and said:
“Praise be to the name of God for ever
and ever;
wisdom and power are his.
21 He changes times and seasons;
he deposes kings and raises up others.
He gives wisdom to the wise
and knowledge to the discerning.
22 He reveals deep and hidden things;
he knows what lies in darkness,
and light dwells with him.
23 I thank and praise you, God of my
ancestors:
You have given me wisdom and power,
you have made known to me what we
asked of you,
you have made known to us the dream
of the king.”
Daniel Interprets the Dream
24 Then Daniel went to Arioch, whom the king had appointed to execute the wise men of Babylon, and said to him, “Do not execute the wise men of Babylon. Take me to the king, and I will interpret his dream for him.”
25 Arioch took Daniel to the king at once and said, “I have found a man among the exiles from Judah who can tell the king what his dream means.”
26 The king asked Daniel (also called Belteshazzar), “Are you able to tell me what I saw in my dream and interpret it?”
27 Daniel replied, “No wise man, enchanter, magician or diviner can explain to the king the mystery he has asked about, 28 but there is a God in heaven who reveals mysteries. He has shown King Nebuchadnezzar what will happen in days to come. Your dream and the visions that passed through your mind as you were
lying in bed are these:
29 “As Your Majesty was lying there, your mind turned to things to come, and the revealer of mysteries showed you what is going to happen. 30 As for me, this mystery has been revealed to me, not because I have greater wisdom than anyone else alive, but so that Your Majesty may know the interpretation and that you may understand what went through your mind.
QUESTIONS
1. In our culture, we often think of heaven as some far off place. But as this chapter suggests, it’s actually not so distant. Unlike the gods of Babylon who “do not live among humans,” God’s residence is really very close (Daniel 2:11). This is one reason why He is repeatedly called the “God of heaven” in this chapter (Daniel 2:18, 19, 28, 37, 44). How does thinking of heaven as being close by shift your view of God and prayer?
2. Daniel’s prayer to know Nebuchadnezzar’s dream was courageous and probably terrifying. He had no guarantee that God would reveal the dream to him. And if God did reveal the dream, there was a chance its meaning would upset the volatile king. Like Daniel, what issues in the world or areas of your life could you use more wisdom to understand? Make the courageous and possibly terrifying request to see – really see – the world as God sees it.

Day 02 of Journey Through Daniel | THE DIFFERENT ROAD TO SUCCESS Oct 27, 2020

Show notes

COMMENTARY
In yesterday’s reading, we were introduced to Daniel and his three friends, Hananiah, Mishael, and Azariah. These men were taken captive in Judah and brought to Babylon because of Nebuchadnezzar’s foreign policy, a policy which aimed to thwart future rebellions by capturing and indoctrinating the elite citizens of defeated nations. As we read in Daniel 1:3-7, these four men were placed into a program of forced cultural assimilation. They were given Babylonian names, a Babylonian education, and even a Babylonian diet. That is to say, they were being molded into good and loyal Babylonians.
In today’s reading, Daniel takes a stand against his new Babylonian diet, but it’s not entirely clear what problem he had with it. Some suggest the food and drink were not kosher. Others suggest it had been previously offered to idols. Still others think the food was given with an expectation of loyalty. Perhaps accepting and eating the food equaled giving allegiance to Nebuchadnezzar. Whatever the case, Daniel understood that the diet would “defile” him (Daniel 1:8). Despite the dangerous penalties he could face, Daniel rejects his assigned diet out of faithfulness to God.
In the end, Daniel’s courageous faithfulness results in his success. In spite of his defiance of the Babylonian program, Daniel and his friends are granted positions of prominence in the Babylonian kingdom. Their example teaches us an important lesson. We tend to believe that getting ahead requires playing by the rules of this world, no matter what we have to do or whom we step on along the way. What we see here, and will continue to see throughout the book, is that success doesn’t require us to abandon our values. God honors faithfulness. Whether in the present or in the eternal future, God will elevate the humble who choose to be loyal to Him (cf. Daniel 2:48-49; 3:30; 5:29; 6:27-28; 7:13-14, 21-22, 27; 12:2-3, 13).
SCRIPTURE
Daniel 1:8–218
But Daniel resolved not to defile himself with the royal food and wine, and he asked the chief official for permission not to defile himself this way. 9 Now God had caused the official to show favor and compassion to Daniel, 10 but the official told Daniel, “I am afraid of my lord the king, who has assigned your food and drink. Why should he see you looking worse than the other young men your age? The king would then have my head because of you.”
11 Daniel then said to the guard whom the chief official had appointed over Daniel, Hananiah, Mishael and Azariah, 12 “Please test your servants for ten days: Give us nothing but vegetables to eat and water to drink. 13 Then compare our appearance with that of the young men who eat the royal food, and treat your servants in accordance with what you see.” 14 So he agreed to this and tested them for ten days.
15 At the end of the ten days they looked healthier and better nourished than any of the young men who ate the royal food. 16 So the guard took away their choice food and the wine they were to drink and gave them vegetables instead.
17 To these four young men God gave knowledge and understanding of all kinds of literature and learning. And Daniel could understand visions and dreams of all kinds.
18 At the end of the time set by the king to bring them into his service, the chief official presented them to Nebuchadnezzar. 19 The king talked with them, and he found none equal to Daniel, Hananiah, Mishael and Azariah; so they entered the king’s service. 20 In every matter of wisdom and understanding about which the king questioned them, he found them ten times better than all the magicians and enchanters in his whole kingdom.
21 And Daniel remained there until the first year of King Cyrus.
QUESTIONS
1. Daniel 1:9 says, “Now God had caused the official to show favor and compassion to Daniel.” The words translated here as “favor” and “compassion” are important. They are used together in many places in Scripture to describe how God characteristically acts toward His people (e.g., Exodus 34:6; Psalm 40:11; 69:16). In this situation, God reveals His favor and compassion through the actions of others. What might this verse teach us about God and how He operates?
2. When have you recently experienced pressure to compromise like Daniel when you knew a decision was wrong? How did you respond?

Day 01 of Journey Through Daniel | EVEN THEN, GOD IS IN CONTROL Oct 26, 2020

Show notes

COMMENTARY
The book of Daniel begins with a tragic scene. Daniel 1:1-2 tells us that Nebuchadnezzar, the king of Babylon, conquered Jerusalem and carted off treasure from the Jerusalem Temple, placing it in the temple of his god in Babylon. The events described in these verses took place around 605 BC when Nebuchadnezzar rose to the Babylonian throne and his kingdom became the most powerful empire in the world.
In that cultural context, it was common practice for kings to steal treasure from the temples of those they defeated and move it into their own temples as Nebuchadnezzar does here. This was a show of political and religious dominance, a way of saying that they and their gods were in control. For anyone watching what was happening, the capture of Jerusalem and the Temple treasure would have seemed like a crushing loss for Yahweh, the God of Israel. It would have appeared to most that Nebuchadnezzar and his god Marduk, the chief god of Babylon, were in control of the world’s events, not Yahweh.
However, a subtle clue in verse 2 tells us that things weren’t exactly as they seemed. Daniel 1:2 says that “the Lord delivered” the articles from the temple of God into Nebuchadnezzar’s hand. In other words, these events came about by God’s choosing, not by the will of Nebuchadnezzar and his god.
This reality is consistent with a theme we will see in every story and every vision in the book of Daniel. When all hope seems lost and God seems absent, even then, God is in control. For corrupt leaders who misuse and abuse their authority, this theme should generate a sense of fear. Their power is limited and their time is short. But for the persecuted people of God, it means hope. God sits on the throne of the universe. He is at work, and in the end, He will have the final victory.
SCRIPTURE
Daniel 1:1–7
Daniel’s Training in Babylon
1 In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. 2 And the Lord delivered Jehoiakim king of Judah into his hand, along with some of the articles from the temple of God. These he carried off to the temple of his god in Babylonia and put in the treasure house of his god.
3 Then the king ordered Ashpenaz, chief of his court officials, to bring into the king’s service some of the Israelites from the royal family and the nobility—4 young men without any physical defect, handsome, showing aptitude for every kind of learning, well informed, quick to understand, and qualified to serve in the king’s palace. He was to teach them the language and literature of the Babylonians. 5 The king assigned them a daily amount of food and wine from the king’s table. They were to be trained for three years, and after that they were to enter the king’s service.
6 Among those who were chosen were some from Judah: Daniel, Hananiah, Mishael and Azariah. 7 The chief official gave them new names: to Daniel, the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.
QUESTIONS
1. How do you suppose you would have felt if you were one of the exiles carried to Babylon? What effect do you think that experience would have had on your faith?
2. How do you hope to grow through your Journey Through Daniel experience? Share this with God and ask that He might use the book of Daniel to shape, challenge, and inspire you.

Introduction Journey through Daniel Oct 01, 2020

Show notes

Introduction to Daniel

THE HISTORICAL SETTING OF DANIEL

The book of Daniel is set in the context of the Babylonian and Persian Empires where Daniel lived as an exile from the nation of Judah. He had been taken to Babylon by Nebuchadnezzar II in 605 BC and resided there until at least 537 BC, after the Persian Empire of Cyrus the Great overtook the Babylonians.

THE HISTORICAL SITUATION OF THE READERS OF DANIEL

While the setting described in Daniel is quite clear, the date of the composition of this book is hotly debated. There are two main perspectives concerning when Daniel was written. The first and traditional perspective understands the book to have been written in the 6th century BC by Daniel himself while he was living in exile. The second and more recent perspective understands the book to have been written (or at least finished) sometime around 164 BC while the people of Judea were living under the tyrannical rule of Antiochus IV Epiphanes.

This debate is complex and considers all sorts of factors like language, vocabulary, literary style, and history. A good study Bible or commentary is a useful resource for those who want to learn more on how to navigate the contours of the arguments (see Selected Resources at the end of this introduction or the bibliography at the end of the book). What all sides agree on is that Daniel’s original readers were people who suffered under oppressive regimes, whether it was 6th century BC captives in Babylon or 2nd century BC Judeans who were persecuted by a foreign king. Appreciating this context of suffering is critical for recovering the relevance of Daniel today.

MODERN RELEVANCE OF DANIEL

It can be easy for us as Christians living in 21st century America to identify with Daniel. There are many ways in which we should aim to be like this inspiring person. His loyalty to God in all circumstances, his persistence in prayer, his integrity, and his wisdom are
all virtues we would do well to emulate. But we must not fail to see that the socio-political situation many of us are in more closely parallels that of Nebuchadnezzar than that of Daniel and his friends. With all of our power, privileges, security, and abundance, we can easily misappropriate the message of Daniel and make it into a promise for us, when it may in fact contain a prophetic critique. The message of Daniel is a promise of hope for those who are hurting at the hands of leaders who misuse their power; God sees their pain and will vindicate them in the end. But it’s also a challenge for those with influence over others – a challenge to look at the world through God’s eyes so that they can truly discern if they are leading like image-bearers or behaving like beasts.

GENRES

The book of Daniel contains two primary genres. The first six chapters of the book are written in the familiar narrative style. Chapters 1, 2, 4, and 5 are narratives of court contest. In these stories, Daniel and his friends find themselves competing with Babylonian scholars for positions of authority in the empire. The success of the Judahites through God’s favor demonstrates the supremacy of God over the deities of Babylon. Chapters 3 and 6, each following a pair of stories where Judahites have been promoted, contain what are called narratives of court conflict. In these stories, Daniel and his friends find themselves accused by their jealous Babylonian and Persian contemporaries. These stories also magnify God’s power through miraculous acts of rescue.

The final six chapters of the book are written in a more esoteric and cryptic genre called apocalypse. This type of literature can be very confusing, even for the most trained readers of Scripture. Many would prefer to skip this part of the book, but to ignore these chapters would be to ignore some of the most important passages in all of Scripture for understanding who Jesus is and what He did. There’s so much to be gained by entering into the apocalyptic world, and with an understanding of a few key ways of approaching these texts, they can become even more accessible.

First, the word “apocalypse” does not mean “the end of the world” despite what English dictionaries or Hollywood directors lead you to believe. It’s all too common for people
to read this part of Daniel and assume that it contains predictions about what is unfolding in the geo-political world today. We should not make this assumption per se. It certainly challenges our geo-political world to get in line with the ways of God’s kingdom. But the word “apocalypse” simply means “to unveil.” An apocalypse is essentially an unveiling

of an alternative perspective of reality so that we might come to see the world the way God sees it.

Second, apocalyptic literature uses a lot of images. We should not interpret these images too literalistically. We should think of them as symbols that conveyed something significant to the original readers of Daniel in the same way that a flag or mascot might convey something significant to us today. Again, this is why it’s important to enter into the world of the Bible and understand the Bible the way it was meant to be understood.

Finally, apocalyptic literature may seem especially violent and destructive to us, but we have to remember that apocalypses like what we read in Daniel were generally written for people experiencing oppression in the midst of militaristic empires. When there seems to be no end in sight to the pain that oppressive structures bring upon innocent people, visions about empires crashing give reason for hope. They are a reminder that God is in control, that He sees the pain of His people, and that justice will prevail in the end.

STRUCTURE

The book of Daniel has been organized through an interesting matrix of genres and languages and can be divided into two halves according to genre. Chapters 1-6 are written in narrative, and chapters 7-12 are written in apocalyptic. However, the book of Daniel can also be
divided according to the language in which it was written. Chapters 1 and 8-12 are written

in Hebrew, and chapters 2-7 are written in Aramaic. Curiously, these genre and language divisions do not match as one might expect.

Additionally, the Aramaic section of Daniel has its own special structure. It’s been written as a chiasm, where stories in the first half of the section mirror stories in the second half of the section as follows:

Daniel 2 – A dream about four kingdoms and the kingdom of God Daniel 3 – A story about faithfulness in the face of a fiery furnace

Daniel 4 – A story about the humbling of a proud Babylonian king

Daniel 5 – A story about the humbling of a proud Babylonian king Daniel 6 – A story about faithfulness in the face of a lion’s den

Daniel 7 – A vision about four kingdoms and the kingdom of God

This chiastic structure shows that the Aramaic section of the book is a well-contained unit and that the apocalyptic vision in chapter 7 cannot be easily separated from the mix. Chapter 7 may be related by genre to what follows it, but it is related by language and chiasm to what precedes it. The effect of this matrix structure then is to highlight the central significance of chapter 7 for the book and to bind the various parts of the book together. That is to say the book of Daniel is incomplete if any section, especially chapter 7, is ignored.

THEMES IN DANIEL

Power of God

From beginning to end, the book of Daniel emphasizes that when circumstances seem otherwise terrible – when emperors capture people, when conspirators scheme against people, when tyrants persecute people – even then, power belongs to God. He may share His power with others, but if they abuse it, He can also take it away.

Allegiance to God

Empires and emperors may test their subjects to see where their people’s allegiance lies. And when they do, how will God’s people live? Will they remain loyal to God even if it means losing their lives? The stories, visions, and dreams of Daniel emphasize that God deserves our allegiance no matter the cost. After all, the kingdoms of this world are fragile and fleeting, but the kingdom of God remains forever.

Perspective from God

Reality is multifaceted and prone to subjective interpretation, especially for those with calloused hearts. It’s clear that wisdom is needed to navigate the complexities of life, but the wisdom of man is not enough. The apocalyptic dreams and visions in Daniel reveal an alternative, God-inspired perspective on reality. God wants people to see that the empires we live in and work for may not be as just or indestructible as we think they are.

Hope because of God

At its core, the book of Daniel is a message of hope. It’s a message of hope for change, hope for justice, and hope that the oppressive structures of man won’t always hold down those who are hurting. But this hope isn’t a vain wish or prayer. It’s a promise that is secured by the power of God. Because God is just and in control, we can have confidence that
He will vindicate His suffering people in the end.

SELECTED RESOURCES FOR FURTHER STUDY

The Willow Journey Podcast – search for Willow Journey anywhere you get podcasts

Daniel and the Twelve Prophets for Everyone by John Goldingay

Hearing the Message of Daniel: Sustaining Faith in Today’s World by Christopher J. H. Wright

How to Read Daniel by Tremper Longman III

The Story of God Bible Commentary: Daniel by Wendy L. Widder

Volume 4 of the Zondervan Illustrated Bible Backgrounds Commentary, edited by John H. Walton

Day 20 of Journey through Mark: AN ABRUPT ENDING TO MARK Apr 10, 2020

Show notes

COMMENTARY
Our final reading tells the story of Jesus’ resurrection. Compared to Mark’s account of the events surrounding Jesus’ crucifixion, this story is short, and it may be shorter than it appears at first glance. About halfway through our reading, the text provides a note saying, “The earliest manuscripts and some other ancient witnesses do not have verses 9–20.” Modern scholars almost universally agree that these verses are a later, second century addition. Though they sound a lot like what we read in some of the other gospel accounts, they aren’t written in Mark’s characteristic style, and they don’t appear in the earliest copies we have of the book. These verses seem to have been added to the end of the book to compensate for the fact that Mark’s resurrection story is brief and ends abruptly. After an angel instructs some of Jesus’ female followers to “go, tell” others about the resurrected Jesus, the book surprisingly ends with the report, “They said nothing to anyone, because they were afraid” (Mark 16:7-8).
Theories abound as to why the book ends so abruptly. Some have speculated that the original ending to the book was lost. Others have suggested that Mark never finished the book. Perhaps the best explanation is that Mark actually intended to end his book this way. There’s great irony in the fact that, at this point in the book, when individuals are finally free to tell others about Jesus, they suddenly go silent. Previously, Jesus had asked others not to share His identity, but they would not stay quiet (e.g., Mark 1:45; 7:36). Now, on this side of the crucifixion, an angel asks others to share about Jesus, but they say nothing.
We know from the other Gospels in the Bible that these women eventually did go on to share the good news with others. But Mark seems to have cut the story short for a rhetorical effect. As readers, we are left wondering who will share the gospel if the women will not. The abrupt ending is meant to entice us to carry on the story ourselves. As readers, we’ve walked with Jesus throughout His journey. He’s called us. He’s challenged us to leave everything behind and follow Him. Now that we’ve heard that the kingdom has come near, we have a final decision to make. Will we go away silent, or will we join Mark in proclaiming the good news?
SCRIPTURE
MARK 16

CHAPTER 16

JESUS HAS RISEN

1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go to anoint Jesus’ body. 2 Very early on the first day of the week, just after sunrise, they were on their way to the tomb 3 and they asked each other, “Who will roll the stone away from the entrance of the tomb?”

4 But when they looked up, they saw that the stone, which was very large, had been rolled away. 5 As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed.

6 “Don’t be alarmed,” he said. “You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. 7 But go, tell his disciples and Peter, ‘He is going ahead of you into Galilee. There you will see him, just as he told you.’”

8 Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid.

[The earliest manuscripts and some other ancient witnesses do not have verses 9–20.]

9 When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons. 10 She went and told those who had been with him and who were mourning and weeping. 11 When they heard that Jesus was alive and that she had seen him, they did not believe it.

12 Afterward Jesus appeared in a different form to two of them while they were walking in the country. 13 These returned and reported it to the rest; but they did not believe them either.

14 Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen.

15 He said to them, “Go into all the world and preach the gospel to all creation. 16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. 17 And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; 18 they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.”

19 After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God. 20 Then the disciples went out and preached everywhere, and the Lord worked with them and confirmed his word by the signs that accompanied it.

REFLECTION

Who in your life do you need to share the good news with? What is the first step you need to take towards sharing Jesus’ message with that person?
What has been your most significant learning from reading through the book of Mark? How has God been challenging you?

Day 19 of Journey Through Mark: THE AGONY & IRONY OF THE CROSS Apr 09, 2020

Show notes

COMMENTARY
Today’s reading tells the account of Jesus’ crucifixion. As we read this story, we shouldn’t miss the agony Jesus would have endured as He died on the cross. Our familiarity with images of the cross can numb us to the brutality of Jesus’ death. The reality is that it was likely much worse than we imagine. Roman crucifixion was an excruciatingly slow, public, and humiliating form of execution. Victims often experienced some form of torture beforehand like flogging (Mark 15:15). After being tortured, they were stripped naked, so as to bring shame (Mark 15:24). Then they were nailed to wooden posts, where they slowly and painfully suffocated as their lungs were crushed under their own body weight. This torturous style of execution was used as psychological warfare to discourage potential rebels. It was considered so barbaric that the word “crucify” became an expletive in Roman society. It’s no wonder Jesus prayed from the cross, “My God, my God, why have you forsaken me?” (Mark 15:34).
While we should never forget the agony Jesus experienced on the cross, we also shouldn’t miss the dramatic and deliberate irony in this story. While Jesus was on the cross, religious leaders mocked Him, saying, “He saved others . . . but he can’t save himself! Let this Messiah, this king of Israel, come down now from the cross, that we may see and believe” (Mark 15:31-32a). The irony of this group’s misunderstanding is that the cross was the place where Jesus became their Messiah. Saving others meant He couldn’t save Himself.
In the same way, before His crucifixion, Jesus is led to a “palace” where He is dressed in a purple robe, given a “crown,” and hailed as “king” (Mark 15:16-20). This triumphant imitation of victorious Roman emperors was intended by Jesus’ executioners to be a form of mockery. But as the book of Mark has prepared us to see, Jesus’ execution is also the moment of His enthronement and ultimate triumph over evil. This is the moment when Jesus becomes King.
The story of the cross is, therefore, a story of agony and irony. The cross was meant to bring torture. God used it to bring triumph. You may respond to this story with tears, guilt, or gratitude, but what Jesus deserves most is our allegiance, for us to hail Him as our Messiah-King.
SCRIPTURE
MARK 15

CHAPTER 15

JESUS BEFORE PILATE

1 Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate.

2 “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied.

3 The chief priests accused him of many things. 4 So again Pilate asked him, “Aren’t you going to answer? See how many things they are accusing you of.”

5 But Jesus still made no reply, and Pilate was amazed.

6 Now it was the custom at the festival to release a prisoner whom the people requested. 7 A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. 8 The crowd came up and asked Pilate to do for them what he usually did.

9 “Do you want me to release to you the king of the Jews?” asked Pilate, 10 knowing it was out of self-interest that the chief priests had handed Jesus over to him. 11 But the chief priests stirred up the crowd to have Pilate release Barabbas instead.

12 “What shall I do, then, with the one you call the king of the Jews?” Pilate asked them. 13 “Crucify him!” they shouted. 14 “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!”

15 Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified.

THE SOLDIERS MOCK JESUS

16 The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. 17 They put a purple robe on him, then twisted together a crown of thorns and set it on him. 18 And they began to call out to him, “Hail, king of the Jews!” 19 Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. 20 And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

THE CRUCIFIXION OF JESUS

21 A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. 22 They brought Jesus to the place called Golgotha (which means “the place of the skull”). 23 Then they offered him wine mixed with myrrh, but he did not take it. 24 And they crucified him. Dividing up his clothes, they cast lots to see what each would get.

25 It was nine in the morning when they crucified him. 26 The written notice of the charge against him read: the king of the jews.

27 They crucified two rebels with him, one on his right and one on his left. [28] 29 Those who passed by hurled insults at him, shaking their heads and saying, “So! You who are going to destroy the temple and build it in three days, 30 come down from the cross and save yourself!” 31 In the same way the chief priests and the teachers of the law mocked him among themselves. “He saved others,” they said, “but he can’t save himself! 32 Let this Messiah, this king of Israel, come down now from the cross, that we may see and believe.” Those crucified with him also heaped insults on him.

THE DEATH OF JESUS

33 At noon, darkness came over the whole land until three in the afternoon. 34 And at three in the afternoon Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” (which means “My God, my God, why have you forsaken me?”).

35 When some of those standing near heard this, they said, “Listen, he’s calling Elijah.”

36 Someone ran, filled a sponge with wine vinegar, put it on a staff, and offered it to Jesus to drink. “Now leave him alone. Let’s see if Elijah comes to take him down,” he said. 37 With a loud cry, Jesus breathed his last.

38 The curtain of the temple was torn in two from top to bottom. 39 And when the centurion, who stood there in front of Jesus, saw how he died, he said, “Surely this man was the Son of God!”

40 Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joseph, and Salome. 41 In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.

THE BURIAL OF JESUS

42 It was Preparation Day (that is, the day be- fore the Sabbath). So as evening approached, 43 Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus’ body. 44 Pilate was surprised to hear that he was already dead. Summon- ing the centurion, he asked him if Jesus had already died. 45 When he learned from the centurion that it was so, he gave the body to Joseph. 46 So Joseph bought some linen cloth, took down the body, wrapped it in the linen, and placed it in a tomb cut out of rock. Then he rolled a stone against the entrance of the tomb. 47 Mary Magdalene and Mary the mother of Joseph saw where he was laid.

REFLECTION

In Mark 15:34, Jesus cries out, “My God, my God, why have you forsaken me?” These words come from Psalm 22, a psalm of lament. By quoting this psalm, Jesus showed that He felt let down by God, just as many worshippers before and after Him have felt. When have you felt abandoned by God? How might Jesus’ words be an encouragement to you?
It can be easy for us to cast judgment on the various characters who appear in the stories of Jesus’ arrest, trials, and crucifixion. It is more difficult, but perhaps more important, that we consider how we might have fit into the story. When have you acted like Peter, denying Jesus? Like an onlooker, insulting Jesus? Like Pilate, caving to pressure and condemning Jesus?

Day 18 of Journey through Mark: POWER THROUGH PRAYER Apr 08, 2020

Show notes

COMMENTARY
A recurring theme we’ve seen in the book of Mark has been Jesus’ identity as the Son of God. Story after story demonstrates that the God of Israel has now appeared as the person of Jesus. This theme rises to a crescendo in today’s reading when Jesus makes His first public claim about His divinity (Mark 14:62).
While Mark wants us to understand that Jesus was fully God, He also wants us to see that He was also fully human. No story expresses His humanity more poignantly than the first episode we read today. Mark 14:32-41 describes Jesus’ raw moments of anguish as He waits with Peter, James, and John for His arrest in the Garden of Gethsemane. Here, Jesus is described as “deeply distressed and troubled.” He admits to being “overwhelmed with sorrow to the point of death” (Mark 14:34). Earlier, Jesus confidently told James and John that they would drink from a “cup” of suffering with Him (Mark 10:38). Now in their presence, He falls to the ground and pleads God to take this “cup” from Him (Mark 14:36). This is a degree of psychological distress that we are unaccustomed to seeing in Jesus.
One reason why Mark might have included this vivid story could be that it shows us that Jesus had a full human experience. He suffered in every way, not just externally but also internally. By enduring the onslaught of sin in all its forms, He became for us a perfect and sympathetic Savior (Hebrews 2:14-18; 4:15; 5:7-10).
Another reason why we might have this story is that Jesus shows us how to persevere when we suffer for following Him. Jesus finds His inner resolve by praying to the Father three separate times. In contrast, Peter falls asleep three times instead of praying as Jesus asks, “Watch and pray so that you will not fall into temptation” (Mark 14:38). It’s noteworthy that at the end of today’s reading, Peter, in his own time of temptation, disowns Jesus three times (Mark 14:66-72). Jesus’ example, therefore, illustrates the power we can receive from God through prayer. God may not always give us exactly what we want for ourselves, but if we turn to Him, God offers the peace and power to persevere.
SCRIPTURE
MARK 14:32–72

GETHSEMANE

32 They went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.” 33 He took Peter, James and John along with him, and he began to be deeply distressed and troubled. 34 “My soul is overwhelmed with sorrow to the point of death,” he said to them. “Stay here and keep watch.”

35 Going a little farther, he fell to the ground and prayed that if possible the hour might pass from him. 36 “Abba, Father,” he said, “everything is possible for you. Take this cup from me. Yet not what I will, but what you will.”

37 Then he returned to his disciples and found them sleeping. “Simon,” he said to Peter, “are you asleep? Couldn’t you keep watch for one hour? 38 Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

39 Once more he went away and prayed the same thing. 40 When he came back, he again found them sleeping, because their eyes were heavy. They did not know what to say to him.

41 Returning the third time, he said to them, “Are you still sleeping and resting? Enough! The hour has come. Look, the Son of Man is delivered into the hands of sinners. 42 Rise! Let us go! Here comes my betrayer!”

JESUS ARRESTED

43 Just as he was speaking, Judas, one of the Twelve, appeared. With him was a crowd armed with swords and clubs, sent from the chief priests, the teachers of the law, and the elders.

44 Now the betrayer had arranged a signal with them: “The one I kiss is the man; arrest him and lead him away under guard.” 45 Going at once to Jesus, Judas said, “Rabbi!” and kissed him. 46 The men seized Jesus and arrested him. 47 Then one of those standing near drew his sword and struck the servant of the high priest, cutting off his ear.

48 “Am I leading a rebellion,” said Jesus, “that you have come out with swords and clubs to capture me? 49 Every day I was with you, teaching in the temple courts, and you did not arrest me. But the Scriptures must be fulfilled.” 50 Then everyone deserted him and fled.

51 A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, 52 he fled naked, leaving his garment behind.

JESUS BEFORE THE SANHEDRIN

53 They took Jesus to the high priest, and all the chief priests, the elders and the teachers of the law came together. 54 Peter followed him at a distance, right into the courtyard of the high priest. There he sat with the guards and warmed himself at the fire.

55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find any. 56 Many testified falsely against him, but their statements did not agree.

57 Then some stood up and gave this false testimony against him: 58 “We heard him say, ‘I will destroy this temple made with human hands and in three days will build another, not made with hands.’ ” 59 Yet even then their testimony did not agree.

60 Then the high priest stood up before them and asked Jesus, “Are you not going to answer? What is this testimony that these men are bringing against you?” 61 But Jesus remained silent and gave no answer. Again the high priest asked him, “Are you the Messiah, the Son of the Blessed One?”

62 “I am,” said Jesus. “And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.”

63 The high priest tore his clothes. “Why do we need any more witnesses?” he asked. 64 “You have heard the blasphemy. What do you think?” They all condemned him as worthy of death. 65 Then some began to spit at him; they blindfolded him, struck him with their fists, and said, “Prophesy!” And the guards took him and beat him.

PETER DISOWNS JESUS

66 While Peter was below in the courtyard, one of the servant girls of the high priest came by. 67 When she saw Peter warming himself, she looked closely at him. “You also were with that Nazarene, Jesus,” she said.

68 But he denied it. “I don’t know or under- stand what you’re talking about,” he said, and went out into the entryway. 69 When the servant girl saw him there, she said again to those standing around, “This fellow is one of them.” 70 Again he denied it. After a little while, those standing near said to Peter, “Surely you are one of them, for you are a Galilean.”

71 He began to call down curses, and he swore to them, “I don’t know this man you’re talking about.”

72 Immediately the rooster crowed the second time. Then Peter remembered the word Jesus had spoken to him: “Before the rooster crows twice you will disown me three times.” And he broke down and wept.

REFLECTION

Mark 14:47 says, “Then one of those standing near drew his sword and struck the servant of the high priest, cutting off his ear.” This reaction reflects another misunderstanding about what Jesus was trying to accomplish as the Messiah. He wasn’t “leading a rebellion” (Mark 14:48). He was establishing a fundamentally different type of kingdom. This raises the question for us; is it ever appropriate for us to strike at someone like this? Why?
How do Jesus’ prayers in the garden help nuance His earlier teaching: “Whatever you ask for in prayer, believe that you have received it, and it will be yours” (Mark 11:24)? In what situation do you need to echo Jesus’ words, “Not what I will, but what you will” (Mark 14:36)?

Day 17 of Journey through Mark: SYMBOLIC MEALS Apr 07, 2020

Show notes

COMMENTARY
Today’s reading describes two of Jesus’ final meals. These meals both include symbolic actions that anticipate what will happen to Jesus. In the first meal, Jesus is anointed with perfume, an act that foreshadows His death and subsequent enthronement. In the second meal, famously known as the Last Supper, the symbolism goes one step further. At this meal, Jesus reveals not only that He would soon die but also why He had to die. He gives us clues about the meaning of His death.
These clues come to us through a number of allusions and references back to Old Testament passages. The first clue is that the Last Supper was most likely a Passover dinner (Mark 14:16-17; Exodus 12). Passover was an annual holiday that commemorated how God had liberated the people of Israel from their slavery in Egypt. Faithful Jews celebrated this holiday by eating a symbolic dinner. Every item on the menu represented a key moment of the Israelites’ escape. In Mark 14, Jesus participates in this meal, but He transforms the meaning of some items because He wants His followers to understand that His death would be the means by which a new Passover would occur. Their sin had put them in exile; Jesus’ death would free them from their exile.
Two more clues come to us in His interpretation of the wine. He says in Mark 14:24, “This is my blood of the covenant, which is poured out for many.” The phrase “blood of the covenant” is a reference to the covenant God made with Israel in Exodus 24. That covenant had been established with sacrificial blood. Here, Jesus indicates that He is making a new covenant, a new agreement with His people, but it would now be through His blood. The phrase “poured out for many” alludes to Isaiah 53:10-12. Isaiah the prophet wrote that a suffering servant would justify many by bearing their sins. Here, Jesus implies that He is that suffering servant.
Together, these allusions give us a glimpse into why Jesus had to die. Jesus freed us so we could live as covenant-partners in the kingdom with Him. His self-giving way of freeing us was by taking our sins upon Himself.
SCRIPTURE
MARK 14:1–31

CHAPTER 14

JESUS ANOINTED AT BETHANY

1 Now the Passover and the Festival of Unleavened Bread were only two days away, and the chief priests and the teachers of the law were scheming to arrest Jesus secretly and kill him. 2 “But not during the festival,” they said, “or the people may riot.”

3 While he was in Bethany, reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head.

4 Some of those present were saying indignantly to one another, “Why this waste of perfume? 5 It could have been sold for more than a year’s wages and the money given to the poor.” And they rebuked her harshly.

6 “Leave her alone,” said Jesus. “Why are you bothering her? She has done a beautiful thing to me. 7 The poor you will always have with you, and you can help them any time you want. But you will not always have me. 8 She did what she could. She poured perfume on my body beforehand to prepare for my burial. 9 Truly I tell you, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her.”

10 Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. 11 They were delighted to hear this and promised to give him money. So he watched for an opportunity to hand him over.

THE LAST SUPPER

12 On the first day of the Festival of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus’ disciples asked him, “Where do you want us to go and make preparations for you to eat the Passover?”

13 So he sent two of his disciples, telling them, “Go into the city, and a man carrying a jar of water will meet you. Follow him. 14 Say to the owner of the house he enters, ‘The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?’ 15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.”

16 The disciples left, went into the city and found things just as Jesus had told them. So they prepared the Passover.

17 When evening came, Jesus arrived with the Twelve. 18 While they were reclining at the table eating, he said, “Truly I tell you, one of you will betray me—one who is eating with me.”

19 They were saddened, and one by one they said to him, “Surely you don’t mean me?”

20 “It is one of the Twelve,” he replied, “one who dips bread into the bowl with me. 21 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.”

22 While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take it; this is my body.”

23 Then he took a cup, and when he had given thanks, he gave it to them, and they all drank from it.

24 “This is my blood of the covenant, which is poured out for many,” he said to them. 25 “Truly I tell you, I will not drink again from the fruit of the vine until that day when I drink it new in the kingdom of God.”

26 When they had sung a hymn, they went out to the Mount of Olives.

JESUS PREDICTS PETER’S DENIAL

27 “You will all fall away,” Jesus told them, “for it is written:

“ ‘I will strike the shepherd,
and the sheep will be scattered.’

28 But after I have risen, I will go ahead of you into Galilee.”

29 Peter declared, “Even if all fall away, I will not.”

30 “Truly I tell you,” Jesus answered, “today— yes, tonight—before the rooster crows twice you yourself will disown me three times.”

31 But Peter insisted emphatically, “Even if I have to die with you, I will never disown you.” And all the others said the same.

REFLECTION

In Mark 14:9, Jesus promises that the woman’s act of devotion would be told “wherever the gospel is preached throughout the world.” This promise is fulfilled by the inclusion of her story in the gospel of Mark. Why do you think Jesus thought it was important for her story to be told as part of the gospel? How should Jesus’ statement influence the way we share the gospel with others?
Mark 14:3-5 indicates that the perfume the woman “poured” on Jesus was worth “more than a year’s wages.” Her display may seem excessive, but when we compare it with Mark 14:24 where Jesus says His blood will be “poured” out for many, her action comes into its proper perspective. He gave the best of what He had for us, so we owe the best of what we have to Him. In light of what Jesus has done for you, how are you returning devotion to Him? Are you bringing Him the best of what you have?

Day 16 of Journey Through Mark: THE END OF THE TEMPLE Apr 06, 2020

Show notes

COMMENTARY
Mark 13 includes Jesus’ longest teaching in the book of Mark. This section is called the Olivet Discourse because it takes place on the Mount of Olives, which sits across from the Temple. The primary focus of this teaching is the fate of the Temple. Jesus has already symbolically stated that the Temple was under God’s judgment (Mark 11:12-20). Now, He communicates verbally, albeit privately and cryptically, that the Temple’s destruction is near.
One key to understanding this confusing and sometimes controversial passage is recognizing that Jesus uses a lot of figurative language. For example, Jesus says in Mark 13:24, “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.” Jesus did not intend for us to interpret this verse literally. This cosmic image is symbolic of socio-political upheaval and had been used by earlier prophets to describe the destruction of ancient Israel’s enemies (e.g., Isaiah 13:10; 34:4).
Another key is recognizing that most of what Jesus predicts here was fulfilled when the Romans destroyed the Temple in 70 AD. Ancient Jewish historical works make it clear that “wars,” “false messiahs,” and “false prophets” who could “perform signs and wonders” were all characteristic of this period (Mark 13:7, 22). Jesus Himself says in Mark 13:30, “This generation will certainly not pass away until all these things have happened.” This does not mean that this passage does not refer to the end times in any way. But the primary focus of this discussion, as Mark records it, is about the end of the Temple.
Even though much of what Jesus describes here has already occurred, this passage still has significance for us today. First, the fact that the Temple was destroyed as Jesus foretold affirms that He is who He says He is, and His message is true. He is the “Son of Man” who sits enthroned by the Father “with great power and glory” (Daniel 7:13-14; Mark 13:26). Second, God’s condemnation of His Temple reminds us yet again that God stands against all structures of injustice, no matter how holy their appearance. Third and finally, Jesus’ encouragement that “the one who stands firm to the end will be saved” applies at all times (Mark 13:13). We may face difficulty when we follow after Jesus, but He promises eternal victory for those who endure.
SCRIPTURE
MARK 13

CHAPTER 13

THE DESTRUCTION OF THE TEMPLE AND SIGNS OF THE END TIMES

1 As Jesus was leaving the temple, one of his disciples said to him, “Look, Teacher! What massive stones! What magnificent buildings!”

2 “Do you see all these great buildings?” replied Jesus. “Not one stone here will be left on another; every one will be thrown down.”

3 As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, 4 “Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?”

5 Jesus said to them: “Watch out that no one deceives you. 6 Many will come in my name, claiming, ‘I am he,’ and will deceive many. 7 When you hear of wars and rumors of wars, do not be alarmed. Such things must happen, but the end is still to come. 8 Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains.

9 “You must be on your guard. You will be handed over to the local councils and flogged in the synagogues. On account of me you will stand before governors and kings as witnesses to them. 10 And the gospel must first be preached to all nations. 11 Whenever you are arrested and brought to trial, do not worry beforehand about what to say. Just say whatever is given you at the time, for it is not you speaking, but the Holy Spirit.

12 “Brother will betray brother to death, and a father his child. Children will rebel against their parents and have them put to death. 13 Everyone will hate you because of me, but the one who stands firm to the end will be saved.

14 “When you see ‘the abomination that causes desolation’ standing where it does not belong—let the reader understand—then let those who are in Judea flee to the mountains. 15 Let no one on the housetop go down or enter the house to take anything out. 16 Let no one in the field go back to get their cloak. 17 How dreadful it will be in those days for pregnant women and nursing mothers! 18 Pray that this will not take place in winter, 19 because those will be days of distress unequaled from the beginning, when God created the world, until now—and never to be equaled again.

20 “If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. 21 At that time if anyone says to you, ‘Look, here is the Messiah!’ or, ‘Look, there he is!’ do not believe it. 22 For false messiahs and false prophets will appear and perform signs and wonders to deceive, if possible, even the elect. 23 So be on your guard; I have told you everything ahead of time.

24 “But in those days, following that distress, “ ‘the sun will be darkened, and the moon will not give its light; 25 the stars will fall from the sky, and the heavenly bodies will be shaken.’

26 “At that time people will see the Son of Man coming in clouds with great power and glory. 27 And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens.

28 “Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. 29 Even so, when you see these things happening, you know that it is near, right at the door. 30 Truly I tell you, this generation will certainly not pass away until all these things have happened. 31 Heaven and earth will pass away, but my words will never pass away.

THE DAY AND HOUR UNKNOWN

32 “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 33 Be on guard! Be alert! You do not know when that time will come. 34 It’s like a man going away: He leaves his house and puts his servants in charge, each with their assigned task, and tells the one at the door to keep watch.

35 “Therefore keep watch because you do not know when the owner of the house will come back—whether in the evening, or at midnight, or when the rooster crows, or at dawn. 36 If he comes suddenly, do not let him find you sleeping. 37 What I say to you, I say to everyone: ‘Watch!’”

REFLECTION

In Mark 13:1, one of Jesus’ disciples remarks, “Look, Teacher! What massive stones! What magnificent buildings!” At this time, the Jerusalem Temple was considered by many to be the most beautiful building in the world. But it also became such a point of nationalistic pride that the honor given the building began to surpass the honor given to God. When have you found yourself honoring the gifts or symbols of God more than God Himself? How can you make sure your reverence for holy things doesn’t blind you to what God values most?
Throughout this passage, Jesus repeatedly encourages His disciples to “be on guard” because adversity could come to them at any moment (Mark 13:9, 23, 33). We may not face the same difficulties as His first disciples, but we too should be ready for whatever may come our way. How have you prepared yourself to endure as a Christ-follower through difficult and confusing days?

Our TOPPODCAST Picks

Follow Us

Stay Connected

Related Podcasts

Links

Stay Connected