Do you ever feel guilty about your anger?
Jesus became angry! Merchants were selling animals to be sacrificed at a marked up price, were doing so in the worship area of the gentiles, showing no concern for them and doing so also disrupted the focus on prayer and worship.
When Jesus saw this He “rearranged the furniture” of the temple to remove barriers to worship. In doing so Jesus demonstrated that anger is a legitimate emotion, not necessarily sin. It is an emotion released to defend something valuable that is threatened. Anger is illegitimate if it becomes bitterness or a desire for vengeance. Jesus also demonstrated his sovereignty over the temple. The temple is his domain and he can rearrange the Temple furniture any way he wants to.
The Bible teaches that today our bodies are the temple of God, the place where God’s Spirit meets our spirit, and we are wise to remember that God can rearrange the “furniture of our temple” any way he wants.
What structures in you need overturned, removed, rearranged, thrown out, rebuilt, renovated, patched, torn down and rebuilt? Answering this question would be a good way to spend your prayer time today.
Thursday, March 11, 2010
Wednesday, March 10, 2010
March 10, 2010
Mark 11-15 are one week of Jesus’ life. This means that 1/3 of Mark is devoted to one week. It is in this span of time that we learn why God came to earth in human form.
It is helpful to read Zechariah chapters 9-14 before reading Mark 11. In those chapters you find the prophecy that one day God will come and restore Eden. The earth will be restored and life as it was intended to be will be established by God.
How? Zechariah 9:9-12 tells us that the King will enter Jerusalem on a colt. Not just a donkey, a colt, a young donkey never having been ridden before (Numbers 19:2). In short Jesus comes in peace (not a white stallion, but a donkey symbolizing peace) yet symbolically in triumph over all of creation (ever ridden a never before ridden colt? I have and it’s no picnic – yet Jesus did so without incident – His power displayed even over the animal world)
Jesus had prearranged all of this so as to fulfill scripture. He had a plan and executed it according to scripture to the “T”. And he left us with the picture of complete power and humility, not a compromise of the two, the fullest sense of both. He had a plan and he left us with a picture of who He is.
Never forget there’s always a plan. God is writing the script and you have been written into it. He’s the playwright, you’re the actor. For a short time 2,000 years ago He entered stage right and exited stage left only to return to the controls. You can trust His plan. You can trust every detail of it . . . . . . .every detail of it for you and your loved ones. Do you?
It is helpful to read Zechariah chapters 9-14 before reading Mark 11. In those chapters you find the prophecy that one day God will come and restore Eden. The earth will be restored and life as it was intended to be will be established by God.
How? Zechariah 9:9-12 tells us that the King will enter Jerusalem on a colt. Not just a donkey, a colt, a young donkey never having been ridden before (Numbers 19:2). In short Jesus comes in peace (not a white stallion, but a donkey symbolizing peace) yet symbolically in triumph over all of creation (ever ridden a never before ridden colt? I have and it’s no picnic – yet Jesus did so without incident – His power displayed even over the animal world)
Jesus had prearranged all of this so as to fulfill scripture. He had a plan and executed it according to scripture to the “T”. And he left us with the picture of complete power and humility, not a compromise of the two, the fullest sense of both. He had a plan and he left us with a picture of who He is.
Never forget there’s always a plan. God is writing the script and you have been written into it. He’s the playwright, you’re the actor. For a short time 2,000 years ago He entered stage right and exited stage left only to return to the controls. You can trust His plan. You can trust every detail of it . . . . . . .every detail of it for you and your loved ones. Do you?
Saturday, March 6, 2010
March 6, 2010
This is probably Jesus’ last miracle. Mark puts it here to show that it takes a miracle of healing to overcome spiritual blindness to the need for Christ to die. Bartimaeus is a good example for us in several ways:
a) His faith is persistent. He cries to God continually. Real faith knows that there is no help anywhere if not in God. cf. John 6 – “where can we go — YOU have the words
of eternal life!”
b) We have to be willing to take grief from others. The people around Bartimaeus
mocked and criticized him for being so persistent in seeking Christ.
c) We see that Jesus is compassionate. He doesn’t ignore those who cry out to him.
d) We don’t receive from Jesus without an obligation to follow him. Bartimaeus follows him when healed. How do we know Jesus has touched us with his power? A
changed life!
a) His faith is persistent. He cries to God continually. Real faith knows that there is no help anywhere if not in God. cf. John 6 – “where can we go — YOU have the words
of eternal life!”
b) We have to be willing to take grief from others. The people around Bartimaeus
mocked and criticized him for being so persistent in seeking Christ.
c) We see that Jesus is compassionate. He doesn’t ignore those who cry out to him.
d) We don’t receive from Jesus without an obligation to follow him. Bartimaeus follows him when healed. How do we know Jesus has touched us with his power? A
changed life!
Friday, March 5, 2010
March 5, 2010
Why did Jesus die?
Jesus said that the died “as a ransom for many” (verse 45). Jesus is saying that he died as the payment owed to purchase you and me out of the slavery to sin and death.
Taking this a step further, the Bible teaches that Jesus died as a substitute for us. To many people this sounds like an ugly appeasement of a bloodthirsty God. Actually I heard this quite often at seminary. However the biblical picture is not one of human beings attempting to appease an angry God, rather it is God himself voluntarily making himself the voluntary substitutionary payment. This is the opposite of the acient picture of bloodthirsty primitive gods.
Furthermore, it is important to realize that there is real sin, and real evil, and real transcendent divine justice . These things are real. While ancient people did not grasp the grace and love of God, modern people do not grasp the justice and holiness of God.
How is that Holiness and Justice can retain their intrinsic character while at the same time redeeming/ransoming human beings like me, every one hundredth part of whom is permeated with sin?
We find the answer in Jesus on the cross.
“Oh, to grace how great a debtor
Daily I’m constrained to be;
Let that grace now like a fetter
Bind my wandering heart to Thee:
Prone to wander, Lord, I feel it;
Prone to leave the God I love.
Here’s my heart, oh, take and seal it,
Seal it for Thy courts above.”
Jesus said that the died “as a ransom for many” (verse 45). Jesus is saying that he died as the payment owed to purchase you and me out of the slavery to sin and death.
Taking this a step further, the Bible teaches that Jesus died as a substitute for us. To many people this sounds like an ugly appeasement of a bloodthirsty God. Actually I heard this quite often at seminary. However the biblical picture is not one of human beings attempting to appease an angry God, rather it is God himself voluntarily making himself the voluntary substitutionary payment. This is the opposite of the acient picture of bloodthirsty primitive gods.
Furthermore, it is important to realize that there is real sin, and real evil, and real transcendent divine justice . These things are real. While ancient people did not grasp the grace and love of God, modern people do not grasp the justice and holiness of God.
How is that Holiness and Justice can retain their intrinsic character while at the same time redeeming/ransoming human beings like me, every one hundredth part of whom is permeated with sin?
We find the answer in Jesus on the cross.
“Oh, to grace how great a debtor
Daily I’m constrained to be;
Let that grace now like a fetter
Bind my wandering heart to Thee:
Prone to wander, Lord, I feel it;
Prone to leave the God I love.
Here’s my heart, oh, take and seal it,
Seal it for Thy courts above.”
Thursday, March 4, 2010
March 4, 2010
“Looking at the man, Jesus felt genuine love for him. “There is still one thing you haven’t done,” he told him. “Go and sell all your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me.”
This passage is real problem. Jesus had taught the all one has to do to receive eternal life is to believe. Moral attainment and obedience are not the way to be saved. Here Jesus tells the young man about the ten commandments and that he must obey them. Furthermore does Jesus actually teach that I must become poor to be saved?
What gives?
Probably this young guy sees himself as good and not as a sinner, so the message that your sins are forgiven is not good news, rather simply irrelevant information. (actually Paul felt the same way about himself before meeting Jesus). Furthermore this young man needs to learn not only to trust God, but also to stop trusting other things for his salvation. In short we learn that to be saved we must not repent only from outward sin, but rather from a deeper idolatrous heart.
Of course the disciples are shocked by this teaching and wonder about themselves. Finally Jesus teaches that when we give up our wealth for his sake we do get wealth back, typically in a different form. Our material and emotional needs will be met . . . if we loose family members we a get a new spiritual family. . . . .if we loose material security, we gain spiritual security.
Test: What are some signs that money is too important to you? Try these: (1) Envy. Do
you find yourself strongly resenting people who have a lot of money? (2) Anxiety. Do
you worry a lot about money? (3) Bias. Do you have a clear bias toward people with
money? Do you prefer them as friends? (4) Spender or miser. Are you either too prone
to shop and buy things in order to feel good? Or, on the other hand, are you almost
miserly? All these are signs that money and wealth has too much spiritual influence in your heart.
This passage is real problem. Jesus had taught the all one has to do to receive eternal life is to believe. Moral attainment and obedience are not the way to be saved. Here Jesus tells the young man about the ten commandments and that he must obey them. Furthermore does Jesus actually teach that I must become poor to be saved?
What gives?
Probably this young guy sees himself as good and not as a sinner, so the message that your sins are forgiven is not good news, rather simply irrelevant information. (actually Paul felt the same way about himself before meeting Jesus). Furthermore this young man needs to learn not only to trust God, but also to stop trusting other things for his salvation. In short we learn that to be saved we must not repent only from outward sin, but rather from a deeper idolatrous heart.
Of course the disciples are shocked by this teaching and wonder about themselves. Finally Jesus teaches that when we give up our wealth for his sake we do get wealth back, typically in a different form. Our material and emotional needs will be met . . . if we loose family members we a get a new spiritual family. . . . .if we loose material security, we gain spiritual security.
Test: What are some signs that money is too important to you? Try these: (1) Envy. Do
you find yourself strongly resenting people who have a lot of money? (2) Anxiety. Do
you worry a lot about money? (3) Bias. Do you have a clear bias toward people with
money? Do you prefer them as friends? (4) Spender or miser. Are you either too prone
to shop and buy things in order to feel good? Or, on the other hand, are you almost
miserly? All these are signs that money and wealth has too much spiritual influence in your heart.
Wednesday, March 3, 2010
March 3, 2010
Because the subject of divorce is so very important I have provided a wonderful analysis of Jesus’ teaching from the commentary on Mark by Tim Keller. I will be worth the effort to study the scripture and interpretation of it so that you can grasp both the gravity and the grace of Jesus’ words.
Jesus treats divorce as a tragic concession. He lays down two principles.
a) First, he stresses that “at the beginning” God intended marriage to be
exclusive and permanent (v. 6). Marriage makes two people “no longer two, but one”
and “one flesh” (v. 8) — extremely strong expressions. This is to say that marriage is far more than an association or partnership for common goals. It creates a new unit, emotionally, spiritually, personally, and even physically. The marriage bond changes you permanently and the individual loses a great measure of independence. To make it clear, Jesus adds, “let not man separate” (v. 9). This immediately undermines the more “liberal” attitude toward divorce which was being practiced by the Jewish establishment.. It must be a dire, last resort. The only way to separate any parts of “one flesh” is through amputation!
b) Second, he teaches that while God originally designed marriage to be life long, Moses’ permission of divorce was necessary “because your hearts were hard” (v. 5).This interesting statement “cuts both ways.” On the one hand, it implies that because of sin and brokenness, sometimes divorce is warranted. Jesus does not go into the proper “grounds for divorce” here. What he does say shows God’s mercy. Though he does not want divorce, he grants exceptions because he sees the misery and sin in the world. Sometimes betrayal and cruelty can damage the fabric of a marriage so that its continuance would be a greater evil than divorce. All this is implied by the idea that God through Moses granted divorce against his ideal design, as a merciful adjustment to our sinful condition. On the other hand, this means that divorce can never be looked at as a morally neutral option. It is always the result of someone’s serious sin, even if one party is mainly the victim and not the
perpetrator. There can’t be a “no fault” divorce. “Amputations” may be necessary but
they are always an “evil” and terrible thing.
We are not to ask, “what can I get away with?” That shows we don’t have the proper respect for the seriousness of the marriage institution.
Today, marriage customs reflect the view of the Pharisees (who had a liberal view of divorce) much more than the view of Jesus. The view today is that marriage is for the comfort and pleasure of both partners. Jesus sees the purpose of marriage as becoming “united.” In marriage, God’s character is to be revealed. We are to love and relate to each other as he loves and relates to us — with complete faithfulness, sacrificial commitment, and all-embracing unity.
Is Jesus over-ruling Moses and changing the Old Testament allowance for divorce?
At first glance it appears he may be doing this. In particular, his words in vv. 10-12 seem to be changing Moses’ allowance of divorce. Jesus says that “anyone,” any man or woman who divorces and remarries, is committing adultery against the former spouse and may be leading the former spouse to commit adultery. This appears to disallow divorce completely, in opposition to the Old Testament. But it is highly unlikely that Jesus is doing this. Why not?
First, Jesus has already explained that the reason Moses granted divorce was “because
your hearts were hard.” Has that reason/condition changed? Are people’s hearts less
sinful now then in past centuries? If that is the reason for divorce in the Old Testament,then that condition would have to have changed to disallow divorce. But it is certainly not the case that people are now less “hard-hearted” than in the past.
Second, nowhere does Jesus say anything like the “but I say unto you” phrase of the Sermon on the Mount (where he contradicts rabbinical tradition). Considering what we know about how Jesus upholds and honors the law of God, it doesn’t seem possible he is overthrowing Moses at this point.
Also, we know from other sources that Jesus did allow divorce on some grounds.
Matthew 19:9 tells us Jesus said, “Anyone who divorces his wife except for adultery,
and marries another woman commits adultery.” Paul also mentions desertion as
grounds for divorce in 1 Corinthians 7. So we know that Jesus and the early church did not absolutely forbid divorce.
How then can we read the seemingly categorical statement about divorce?
First, (as mentioned above) Jesus avoids discussing the specific grounds of divorce in order to stress the right attitude. He wants a high view of the sanctity of marriage. Heis really talking generally about the sinfulness of the Hillel “divorce for any cause” school. In this view, v. 11 means: “you cannot divorce for any cause as the Hillel party says. That is wrong. To do so is to indulge in adultery.” So he is speaking generally.Second, Mark is not trying here to convey all Christian teaching on divorce. He is trying to show that the Pharisees are, through their legalism, missing the broad force of the law of God. Ironically, the most legalistic people have found a way to make marriage much too easy!
Note: Some may object — ”but Jesus in v. 12 says that not only the person divorcing
sins in remarriage, but even the person who was divorced is sinning in remarriage.
Doesn’t that mean that even if divorce is allowed, remarriage never is?” But that is
probably reading v. 12 improperly. Verse 12 may not be referring to the divorced
woman. Many people think vv. 12-13 means this: “If you divorce your wife and marry
another, you commit adultery, and if the wife you divorced also remarries, she commits adultery too.” But it could just as well mean: “if any man divorces his wife and remarries, he commits adultery, and if any woman divorces her husband and remarries,she commits adultery, too.” In light of I Corinthians 7:10-15, it is fair to conclude that a person who is wrongfully divorced is free to remarry.
Jesus treats divorce as a tragic concession. He lays down two principles.
a) First, he stresses that “at the beginning” God intended marriage to be
exclusive and permanent (v. 6). Marriage makes two people “no longer two, but one”
and “one flesh” (v. 8) — extremely strong expressions. This is to say that marriage is far more than an association or partnership for common goals. It creates a new unit, emotionally, spiritually, personally, and even physically. The marriage bond changes you permanently and the individual loses a great measure of independence. To make it clear, Jesus adds, “let not man separate” (v. 9). This immediately undermines the more “liberal” attitude toward divorce which was being practiced by the Jewish establishment.. It must be a dire, last resort. The only way to separate any parts of “one flesh” is through amputation!
b) Second, he teaches that while God originally designed marriage to be life long, Moses’ permission of divorce was necessary “because your hearts were hard” (v. 5).This interesting statement “cuts both ways.” On the one hand, it implies that because of sin and brokenness, sometimes divorce is warranted. Jesus does not go into the proper “grounds for divorce” here. What he does say shows God’s mercy. Though he does not want divorce, he grants exceptions because he sees the misery and sin in the world. Sometimes betrayal and cruelty can damage the fabric of a marriage so that its continuance would be a greater evil than divorce. All this is implied by the idea that God through Moses granted divorce against his ideal design, as a merciful adjustment to our sinful condition. On the other hand, this means that divorce can never be looked at as a morally neutral option. It is always the result of someone’s serious sin, even if one party is mainly the victim and not the
perpetrator. There can’t be a “no fault” divorce. “Amputations” may be necessary but
they are always an “evil” and terrible thing.
We are not to ask, “what can I get away with?” That shows we don’t have the proper respect for the seriousness of the marriage institution.
Today, marriage customs reflect the view of the Pharisees (who had a liberal view of divorce) much more than the view of Jesus. The view today is that marriage is for the comfort and pleasure of both partners. Jesus sees the purpose of marriage as becoming “united.” In marriage, God’s character is to be revealed. We are to love and relate to each other as he loves and relates to us — with complete faithfulness, sacrificial commitment, and all-embracing unity.
Is Jesus over-ruling Moses and changing the Old Testament allowance for divorce?
At first glance it appears he may be doing this. In particular, his words in vv. 10-12 seem to be changing Moses’ allowance of divorce. Jesus says that “anyone,” any man or woman who divorces and remarries, is committing adultery against the former spouse and may be leading the former spouse to commit adultery. This appears to disallow divorce completely, in opposition to the Old Testament. But it is highly unlikely that Jesus is doing this. Why not?
First, Jesus has already explained that the reason Moses granted divorce was “because
your hearts were hard.” Has that reason/condition changed? Are people’s hearts less
sinful now then in past centuries? If that is the reason for divorce in the Old Testament,then that condition would have to have changed to disallow divorce. But it is certainly not the case that people are now less “hard-hearted” than in the past.
Second, nowhere does Jesus say anything like the “but I say unto you” phrase of the Sermon on the Mount (where he contradicts rabbinical tradition). Considering what we know about how Jesus upholds and honors the law of God, it doesn’t seem possible he is overthrowing Moses at this point.
Also, we know from other sources that Jesus did allow divorce on some grounds.
Matthew 19:9 tells us Jesus said, “Anyone who divorces his wife except for adultery,
and marries another woman commits adultery.” Paul also mentions desertion as
grounds for divorce in 1 Corinthians 7. So we know that Jesus and the early church did not absolutely forbid divorce.
How then can we read the seemingly categorical statement about divorce?
First, (as mentioned above) Jesus avoids discussing the specific grounds of divorce in order to stress the right attitude. He wants a high view of the sanctity of marriage. Heis really talking generally about the sinfulness of the Hillel “divorce for any cause” school. In this view, v. 11 means: “you cannot divorce for any cause as the Hillel party says. That is wrong. To do so is to indulge in adultery.” So he is speaking generally.Second, Mark is not trying here to convey all Christian teaching on divorce. He is trying to show that the Pharisees are, through their legalism, missing the broad force of the law of God. Ironically, the most legalistic people have found a way to make marriage much too easy!
Note: Some may object — ”but Jesus in v. 12 says that not only the person divorcing
sins in remarriage, but even the person who was divorced is sinning in remarriage.
Doesn’t that mean that even if divorce is allowed, remarriage never is?” But that is
probably reading v. 12 improperly. Verse 12 may not be referring to the divorced
woman. Many people think vv. 12-13 means this: “If you divorce your wife and marry
another, you commit adultery, and if the wife you divorced also remarries, she commits adultery too.” But it could just as well mean: “if any man divorces his wife and remarries, he commits adultery, and if any woman divorces her husband and remarries,she commits adultery, too.” In light of I Corinthians 7:10-15, it is fair to conclude that a person who is wrongfully divorced is free to remarry.
Tuesday, March 2, 2010
March 2, 2010
a) Jesus characterizes hell as “fire” (vv. 48-49). Instead of just reacting in disgust or distress, we should think of how apt this image is. Fire disintegrates. Fire is painful. Sin,Jesus says, leads to “fire.” In other words, sin leads to disintegration and misery. Many people ask, “do you believe in a hell with literal fire?” The good news is that this language is surely metaphorical. Real fire eventually consumes its fuel and goes out.
But this fire can’t die (v. 48). So we are not talking of physical fire. The bad news is that this “metaphor” is therefore referring to something obviously worse than physical fire. It is talking of spiritual disintegration and misery. Anger, greed, envy, hatred, guilt — all these things begin to disintegrate body, relationships, community, and spirit even in this life. Hell is simply the misery and disintegration that sin brings on now extended out fully and for all eternity. Thus hell is a fact, even if we must say that the “fire” is a metaphor.
b) Secondly, Jesus tells us how we should handle sin in our lives. Sinful behavior (the reference to hand and foot vv. 43-46) and sinful desires (the reference to the eye-v. 47)must be shown no quarter. Sin, Jesus is saying, is like a fire that has broken out in your living room. Let’s say a cushion on couch has ignited. You cannot just sit there and say,“well, the whole house isn’t burning — it’s just a cushion.” If you don’t do something immediately and decisively about the cushion, the whole house will be engulfed. Fire isnever satisfied. It will just take more and more.
It is the same way with sin. The drastic image of amputation (cutting off a foot or hand)means that we must be ruthless about sin. There can be no compromises. It must not be tolerated. It can’t be allowed to smolder, it can’t be confined to a corner. It will engulf you eventually — which is hell. We must confess sin and change and do anything to “put it out” — for the “fire” of sin’s misery could eventually envelopes us and goes on forever. Sin never stays in its place. It always leads to hell, first in this life and then in the next.
(Probably, the terrible image of amputation is also telling us that we must be willing to even deprive ourselves of something dear in order to avoid sin.)
c) v. 48 seems to mean that hell is an everlasting condition. Thus the consequences of sin are infinite. Someone will conclude that Jesus’ use of the doctrine of hell is harsh and unappealing. But if I don’t know about hell, I don’t know all Jesus took for me on the cross. Over and over we are told that the Messiah will take our punishment (Isaiah 53). If I don’t know the magnitude of the penalty and debt, I won’t know what he has done for me. Therefore, ironically, without a belief in and concept of hell, I can’t know the depth of Jesus’ love. Anyone who doesn’t believe in hell usually does so because they say, “I don’t believe a loving God would do that!” In that case, what price did Jesus pay for our sins? Not a lot — just 3 hours of physical pain. But if this is the penalty we owed — eternal agony — then on the cross Jesus would have taken on something infinitely greater. Ironically — if you deny the doctrine of hell to make God more loving, you make him less loving. You have lost the Biblical truth that Jesus experienced hell itself for us voluntarily.
(the above comments are excerpted from Tim Keller’s commentary on Mark)
But this fire can’t die (v. 48). So we are not talking of physical fire. The bad news is that this “metaphor” is therefore referring to something obviously worse than physical fire. It is talking of spiritual disintegration and misery. Anger, greed, envy, hatred, guilt — all these things begin to disintegrate body, relationships, community, and spirit even in this life. Hell is simply the misery and disintegration that sin brings on now extended out fully and for all eternity. Thus hell is a fact, even if we must say that the “fire” is a metaphor.
b) Secondly, Jesus tells us how we should handle sin in our lives. Sinful behavior (the reference to hand and foot vv. 43-46) and sinful desires (the reference to the eye-v. 47)must be shown no quarter. Sin, Jesus is saying, is like a fire that has broken out in your living room. Let’s say a cushion on couch has ignited. You cannot just sit there and say,“well, the whole house isn’t burning — it’s just a cushion.” If you don’t do something immediately and decisively about the cushion, the whole house will be engulfed. Fire isnever satisfied. It will just take more and more.
It is the same way with sin. The drastic image of amputation (cutting off a foot or hand)means that we must be ruthless about sin. There can be no compromises. It must not be tolerated. It can’t be allowed to smolder, it can’t be confined to a corner. It will engulf you eventually — which is hell. We must confess sin and change and do anything to “put it out” — for the “fire” of sin’s misery could eventually envelopes us and goes on forever. Sin never stays in its place. It always leads to hell, first in this life and then in the next.
(Probably, the terrible image of amputation is also telling us that we must be willing to even deprive ourselves of something dear in order to avoid sin.)
c) v. 48 seems to mean that hell is an everlasting condition. Thus the consequences of sin are infinite. Someone will conclude that Jesus’ use of the doctrine of hell is harsh and unappealing. But if I don’t know about hell, I don’t know all Jesus took for me on the cross. Over and over we are told that the Messiah will take our punishment (Isaiah 53). If I don’t know the magnitude of the penalty and debt, I won’t know what he has done for me. Therefore, ironically, without a belief in and concept of hell, I can’t know the depth of Jesus’ love. Anyone who doesn’t believe in hell usually does so because they say, “I don’t believe a loving God would do that!” In that case, what price did Jesus pay for our sins? Not a lot — just 3 hours of physical pain. But if this is the penalty we owed — eternal agony — then on the cross Jesus would have taken on something infinitely greater. Ironically — if you deny the doctrine of hell to make God more loving, you make him less loving. You have lost the Biblical truth that Jesus experienced hell itself for us voluntarily.
(the above comments are excerpted from Tim Keller’s commentary on Mark)
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