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Tag: Gospel of Mark

Let the reader understand

Written by LWOM Amsterdam on . Posted in Mark, What’s new?.

Why does Mark say, “Let the reader understand” in Mark 13:14?

In Mark 13:14, Jesus states, “When you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains” (ESV). This passage is part of the Olivet Discourse, in which Jesus describes the destruction of the temple in Jerusalem and the end times. The admonition to “let the reader understand” is also found in the parallel passage in Matthew 24: “So when you see standing in the holy place ‘the abomination that causes desolation,’ spoken of through the prophet Daniel—let the reader understand—then let those who are in Judea flee to the mountains” (Matthew 24:15–16).

In Mark 13, Jesus and His disciples are leaving the temple when one of the disciples makes a comment about the magnificent architecture. Jesus responds by predicting the temple’s destruction, prompting the disciples to ask when these things will happen and what signs will lead up to that time (Mark 13:1–4). Jesus then delivers a detailed discourse on the coming trials and tribulations.

Jesus’ reference to “the abomination of desolation” in Mark 13:14 points to a repeated prophecy in the book of Daniel (see Daniel 9:27; 11:31; 12:11). The prophet warned of a future abominable act that will cause desolation in the holy place. This prophecy was partially fulfilled during the second century BC when Antiochus IV Epiphanes desecrated the temple by erecting an altar to Zeus and sacrificing a pig on it. Jesus’ prophecy in Mark 13:14, however, suggests a second fulfillment, which occurred during the Roman attack on Jerusalem in AD 70 when the temple was destroyed. We also anticipate a third and final fulfillment, when the Antichrist sets up his image in a temple yet to be built in Jerusalem.

The destruction of the temple symbolizes the transition from the Old Covenant to the New Covenant that was established by Christ. Hebrews 9:11–12 explains, “When Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption” (ESV). This passage articulates the shift from the physical temple to Jesus Himself as the locus of God’s presence and the means of atonement for sin.

The comment to “let the reader understand” in Mark 13:14 could be taken different ways, depending on whose comment it is. It could be a parenthetical comment, inserted by Mark, to signal his readers that Jesus’ prophecy requires discernment and careful consideration. That is, readers of Mark’s Gospel need to recognize the signs and be vigilant.

Alternatively, the comment to “let the reader understand” could be part of Jesus’ own words. In this case, it would refer not to Jesus’ teaching but to Daniel’s prophecy. In this view, Jesus was saying, “Let the reader of Daniel’s prophecy understand about the abomination of desolation.”

Either way, the call to “understand” highlights the need for spiritual discernment and preparedness. In Mark 13:22–23, Jesus warns, “False christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect. But be on guard; I have told you all things beforehand” (ESV). The apostle Paul also urged believers to stand firm in the faith and to be alert to the spiritual realities around them (see Ephesians 6:10–18 and 1 Thessalonians 5:1–11).

Also, the call to understand prompts readers to see beyond historical events to the larger eschatological framework. The Olivet Discourse combines near-future events and end-time scenarios, creating a series of prophetic fulfillments that includes both the destruction of Jerusalem and the second coming of Christ. This dual fulfillment is seen in passages like Matthew 24:29–32, where various trials and tribulations precede the coming of the Son of Man.

Mark’s (or Jesus’) parenthetical comment in Mark 13:14 is an exhortation for believers to be discerning, vigilant, and faithful. The reader should understand both the destruction of the temple and the events that will precede the second coming of Christ. Regardless of what transpires, our hope is in Christ, who is a “sure and steadfast anchor of the soul” (Hebrews 6:19, ESV).


If you can

Written by LWOM Amsterdam on . Posted in Mark, What’s new?.

What is the significance of Jesus saying, “If you can?” (Mark 9:23)?

In Mark 9:23, Jesus responds to a desperate father seeking healing for his son, who is afflicted by an evil spirit that renders him mute and causes violent seizures. The father’s plea, “If You can do anything, take pity on us and help us!” (Mark 9:22, NASB), is met with a rhetorical question from Jesus: “‘If You can?’ All things are possible for the one who believes” (Mark 9:23, NASB). In this article, we will examine the significance of Jesus’ response to the father.

Jesus’ response calls the father to put his trust in God. This principle highlights a critical aspect of the relationship between faith and God’s power. The father has doubts about Jesus’ ability to perform the healing, especially since His disciples had failed in their attempts to help. He asks for Jesus to do something if He can. Jesus picks up on the man’s doubt and repeats the man’s words back to him as a question: “If you can?” In this way, Jesus points out that the issue is not His power but the father’s faith. For the son to be healed, the father must have faith in God, who alone can accomplish the seemingly impossible: “What is impossible with man is possible with God” (Luke 18:27, ESV).

The Bible repeatedly stresses faith as the means God uses to accomplish His divine purposes. In Matthew 17:20, Jesus says, “Truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it was move, and nothing will be impossible for you” (ESV). Jesus’ analogy illustrates that even a small amount of faith can see big things accomplished. It is not so much about the amount of faith as the object of faith—God.

Mark 9:23 parallels other instances where Jesus teaches about the importance of faith. In Mark 5:34, Jesus tells the woman with an issue of blood, “Daughter, your faith has made you well; go in peace and be healed of your disease” (ESV). Likewise, in Mark 10:52, Jesus says to Bartimaeus, a blind man, “Go your way; your faith has made you well” (ESV). In each case, Jesus teaches that faith in Christ played a pivotal role in the miracle.

After Jesus says, “If you can?” He says, “All things are possible for the one who believes” (Mark 9:23, NASB). It’s important to note that He is not saying that faith can magically guarantee immediate results according to our whims and desires. Rather, Jesus calls us to trust in God’s power and purpose. Faith, in this context, is a deep, abiding trust in God’s sovereign will, regardless of the outcome. In faith, we submit our will to His.

The father’s response to Jesus’ challenge is instructive for believers: “I believe; help my unbelief!” (Mark 9:24, ESV). This honest admission represents the father’s earnest desire to overcome his doubt about Jesus’ ability to heal his son. It is perfectly acceptable to bring our doubts to God and ask for His assistance to strengthen our faith. Jesus responds to the father’s weak and unstable faith by casting out the demon and healing his son (Mark 9:25). This confirms that God’s power is not contingent upon perfect faith but on God’s sovereign will. God meets us in our weakness—there’s no other place for us to meet (see 2 Corinthians 12:10).

Jesus’ asking, “If you can?” in Mark 9:23 reminds believers about the importance of faith in God’s power. Jesus’ question prompts us to consider how all things are possible for those who have faith. Like the father begging Jesus for help, we can trust that God will help us to overcome doubt about His ability to accomplish impossible things.

Passion Week, Holy Week

Written by LWOM Amsterdam on . Posted in The Christian and Holidays, What’s new?.

Passion Week (also known as Holy Week) is the time from Palm Sunday through Easter Sunday (Resurrection Sunday). Also included within Passion Week are Holy Monday, Holy Tuesday, Spy Wednesday, Maundy Thursday, Good Friday, and Holy Saturday. Passion Week is so named because of the passion with which Jesus willingly went to the cross in order to pay for the sins of His people. Passion Week is described in Matthew chapters 21-27; Mark chapters 11-15; Luke chapters 19-23; and John chapters 12-19. Passion Week begins with the triumphal entry on Palm Sunday on the back of a colt as prophesied in Zechariah 9:9.

Passion Week contained several memorable events. Jesus cleansed the Temple for the second time (Luke 19:45-46), then disputed with the Pharisees regarding His authority. Then He gave His Olivet Discourse on the end times and taught many things, including the signs of His second coming. Jesus ate His Last Supper with His disciples in the upper room (Luke 22:7-38), then went to the garden of Gethsemane to pray as He waited for His hour to come. It was here that Jesus, having been betrayed by Judas, was arrested and taken to several sham trials before the chief priests, Pontius Pilate, and Herod (Luke 22:54-23:25).

Following the trials, Jesus was scourged at the hands of the Roman soldiers, then was forced to carry His own instrument of execution (the Cross) through the streets of Jerusalem along what is known as the Via Dolorosa (way of sorrows). Jesus was then crucified at Golgotha on the day before the Sabbath, was buried and remained in the tomb until Sunday, the day after the Sabbath, and then gloriously resurrected.

It is referred to as Passion Week because in that time, Jesus Christ truly revealed His passion for us in the suffering He willingly went through on our behalf. What should our attitude be during Passion Week? We should be passionate in our worship of Jesus and in our proclamation of His Gospel! As He suffered for us, so should we be willing to suffer for the cause of following Him and proclaiming the message of His death and resurrection.

All things are possible to him who believes

Written by LWOM Amsterdam on . Posted in Mark, What’s new?.

What does it mean that all things are possible to him who believes (Mark 9:23)?

Jesus’ statement in Mark 9:23 regarding the power available to him who believes is a controversial one. The context of Mark 9, however, establishes a clear understanding of Jesus’ statement. Mark 9 presents a scene where a father is seeking aid from Jesus’ disciples in casting a demon out of his son. Jesus approaches and asks what is happening. The father’s answer is that the disciples have failed to cast out the demon. Jesus replies, “You unbelieving generation, . . . how long shall I stay with you? How long shall I put up with you?” (Mark 9:19). The father then asks Jesus to take pity on them and cast out the demon (Mark 9:22). Jesus then says, “If you can believe, all things are possible to him who believes” (Mark 9:23, NKJV).

The word for “believes” is a participle that literally translates as “the believing one.” Jesus provides the means for everything to be possible—one must believe in Him! The Amplified Bible translates Jesus’ statement more fully: “All things are possible for the one who believes and trusts [in Me]!” Faith is an important ingredient in this story. Some have argued that the strength of one’s belief is what Jesus is discussing. The issue at hand, however, is not how strongly or boldly the father believed Jesus would heal his son. The issue is the object of one’s belief. The disciples didn’t need more faith but more focused faith. Put another way, the disciples needed to place their belief in the correct object—Jesus Christ.

In Mark 9:22, the father asks for Jesus’ help, beginning his appeal with “If you can do anything.” Jesus’ initial response to the father in Mark 9:23 takes issue with how the father framed his request: “What do you mean, ‘If I can’?” Jesus asks. “Anything is possible if a person believes” (NLT). Proper belief in who Jesus is would have given the father confidence in Jesus’ ability to cast out the demon. After hearing this, the father exclaims that he does believe, and if there is any deficiency, he requests that Jesus help his unbelief (verse 24). Mark 9:25–29 reveals the person and power necessary to cast out the demon. As Jesus states in verse 29, prayer is necessary because the Person needed for such a task is God Himself. The object of one’s faith is critical.

Jesus makes a remarkable statement in Mark 9:23. If we misunderstand the statement that “all things are possible to him who believes,” we set ourselves up for disappointment. Jesus’ words are not a promise that we can do whatever we want; rather, He makes it clear that the believing one has power only due to whom he believes in; namely, Jesus, the Son of God. The power is God’s, accessed through faith and prayer according to His will (see 1 John 5:14). It is because of God that the believing one can accomplish much. It is by God’s grace the disciples would accomplish incredible and miraculous things after Jesus’ departure (cf. Acts 3:1–10). As we live for Jesus, let us focus on the object of our belief (Hebrews 12:2).

Your faith has made you well

Written by LWOM Amsterdam on . Posted in John, Luke, Mark, Matthew, What’s new?.

What did Jesus mean when He told people, “Your faith has made you well”?

The first recorded instance of Jesus saying, “Your faith has made you well” is found in Matthew 9:22 (ESV) where Jesus heals the woman with the issue of blood. The KJV translates Jesus’ words as “Thy faith hath made thee whole,” and the NIV says, “Your faith has healed you.” The same incident is also recorded in Mark 5:34, where Jesus says, “Daughter, your faith has made you well; go in peace, and be healed of your disease” (ESV).

Jesus also says, “Your faith has made you well,” to a leper He had healed (Luke 17:19) and a blind beggar (Luke 18:42). Other times Jesus links faith and healing without using the exact words, “Your faith has made you well,” such as in Matthew 8:13 and 15:28.

The healing that these people experienced is expressed, in Greek, by a form of the word sozo, which means “to preserve, rescue, save from death, or keep alive.” Sometimes, sozo refers to spiritual salvation, which is also linked to a person’s faith. For example, when the penitent prostitute washed Jesus’ feet with her tears, He told her much the same thing: “Your faith has saved you” (Luke 7:50; for other examples, see Mark 10:52 and Luke 17:19). When Jesus spoke of the faith of the woman with the issue of blood in Matthew 9, His healing was very likely more than physical; it was a spiritual healing as well, as she is told to “go in peace” (Mark 5:34).

When Jesus said to certain people, “Your faith has made you well,” He was saying that their faith (their confidence in Him) had been the means of their restoration. The power of Christ was what effected the cure, but His power was applied in connection with their faith. Just as the faith of some enabled them to receive healing, so healing was sometimes stymied by a lack of faith (see Matthew 13:58). In the same way, salvation comes to a sinner through faith. Everyone who is saved must believe, but it is the power of Christ that saves, not the power of faith. Faith is only the instrument, not the power itself.

In other words, the value of one’s faith does not come from the one who expresses it but from the object in which it rests (Mark 10:52; 11:22). Ultimately, healing is not contingent upon the quality of one’s faith, but upon the Healer. It was through Christ that the woman in Matthew 9 was able to receive a bodily peace as well as a spiritual peace.

We must recognize that Jesus did not indiscriminately heal all the people all of the time. For example, in the scene of the disabled man at the pool of Bethesda where multitudes gathered to be healed, Jesus chose only one man to heal (John 5:1–11), and his is an interesting case. Jesus asked the man if he wanted to be made well. His answer was steeped in superstition: there was no one to carry him to the pool, and he wasn’t fast enough to get into the water at the right time. This confused and needy man was healed by God’s grace. He had no faith in Jesus; he didn’t even know it was Jesus who had healed him until later (John 5:12–13).

Another example of someone who was healed before faith is the man born blind in John 9. He did not ask to be healed, but from many others, he was chosen to be healed—another example of God’s grace. In the case of the man born blind and in the case of the man at the pool, Jesus dealt with their physical problems separately from dealing with their spiritual need—the man in John 9 later comes to a full realization of who Jesus is and exercises faith in Him (verse 38). Jesus’ healing of these men was not about their faith as much as it was about His will.

Everyone whom Jesus willed to be healed was healed. Sometimes He healed those who expressed their faith in Him, and He made a point of emphasizing the condition of their heart: “Your faith has made you well.” Other times, in His great mercy, He healed those who had no faith and later drew them to Himself.

Parable of the Growing Seed

Written by LWOM Amsterdam on . Posted in Mark, Parables of Jesus, What’s new?.

What is the meaning of the Parable of the Growing Seed (Mark 4:26-29)?

The first thing we notice about this parable is its similarity to the Parable of the Sower in Mark 4:2-9. In some ways, this parable expands on Jesus’ teaching of how the “good soil” (a receptive heart) receives the “seed” (the Word of God).

In the Parable of the Growing Seed, Jesus tells of a man who scatters seed on the ground and then allows nature to take its course. As the man who sowed the seed goes about his business day by day, the seed begins to have an effect. First, the seed sprouts; then it produces a stalk and leaves, then a head of grain, and, finally, fully developed kernels in the head. Jesus emphasizes that all of this happens without the man’s help. The man who scattered the seed cannot even fully understand how it happens—it is simply the work of nature. “All by itself the soil produces” (verse 28).

The parable ends with a harvest. As soon as the grain is ripe, the sickle is employed, and the seed is harvested. This happens at just the right time.

Jesus did not explain this parable, as He did some others. Instead, He left it to us to understand its meaning. Taking the seed to be the Word of God, as in Mark 4:14, we can interpret the growth of the plants as the working of God’s Word in individual hearts. The fact that the crop grows without the farmer’s intervention means that God can accomplish His purposes even when we are absent or unaware of what He’s doing. The goal is the ripened grain. At the proper time, the Word will bring forth its fruit, and the Lord of the harvest (Luke 10:2) will be glorified.

The truth of this parable is well illustrated in the growth of the early church: “I planted the seed, Apollos watered it, but God made it grow” (1 Corinthians 3:6). Just like a farmer cannot force a crop to grow, an evangelist cannot force spiritual life or growth on others.

To summarize the point of the Parable of the Growing Seed: “The way God uses His Word in the heart of an individual is mysterious and completely independent of human effort.” May we be faithful in “sowing the seed,” praying for a harvest, and leaving the results to the Lord!

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