Traveling

 Traveling

[Newsletter article for March 2026] 

Over and again I re-read the wilderness account of the temptations of Jesus. I think I understand “bread one.” For sure, bread is important for life, but we are not to place the gifts of God before the Giver. He is the great provider. His living Word – our Lord Jesus – is our primary source of satisfaction. Maybe I just scratching the surface of the meaning – I find it sufficient for now.

But what about the other two? What puzzles me is not the response of Jesus – the whole approach is off: jumping of a pinnacle of the Temple? (Matthew 4:5-7). I can easily see how Jesus steps out of the roof and very slowly descends to the ground without ANY angelic help – as He did it later in His ministry walking on waters. So, what was devil trying to accomplish there? Test the boundaries of trust the Son has toward the Father? See is it really the incarnate Creator who rules over the law of gravity He embedded into the nature?

Gospel of Mark: Two stories of healing

Two stories of Healing

Text: Mark 4:35 – 5:43

Outline:

A. 4:35-41, Calming down a storm

B. 5:1-20, Healing a man with a demon

C. 5:21-43, Healing of two “girls”

Comments:

I told you I am a fan of Creation. Here we go again. Just look at the outline. Nature, then Man, then Woman (actually two of them – God loves His daughters). Now, let us go to the text.

GENESIS: Creation Story

Creation Story

text: Genesis 1:1 – 2:24

Outline:
1^st story, 1:1 – 2:3, 7 day of creation

2^nd story, 2:4 – 2:24, creation of man

Comments: Isn't it interesting and intriguing that Bible begins with the creation account. Not 10 commandments, not the Fall. The Flood could've been a great beginning – while Noah is in the Arks, God tells him the story of creation and fall – which led ultimately to the Flood. No, Bible starts from the very beginning. It tells you something – that God is the creator. No simply the One who put everything in its place, but the One who constantly creates – old things do not suffice, they have to be transformed (Isaiah 43:18-19; Isaiah 65:17 and 2 Corinthians 5:17; Revelation 21:5).

Therefore, the creation account is not simply a sequence of disconnected acts or events – it is a profound pattern we always need to return to. Fulfilling our life vocations, doing church work, or anything else – being the bearers of God's image we are bound to mimic His initial action of creation.

1 Timothy on Prayer

1 Timothy: On Prayer

Speaking about the prayer we can identify a few sub-topics:

Types of prayer – this will/might determine the content of prayers

Prayerful posture – kneeling, hands up, and what about Abrecht Durer?

Place of prayer – special building/room or where?

A. Types of prayer. In 1 Timothy St. Paul identifies four types of prayers: supplications, prayers, intercession, and thanksgiving (2:1, cp. Phil. 4:6).

Supplication – lit., entreaty or petition. Something one asks of the LORD, 1 Peter 3:12.

Prayer – very general term. Time, dedicated to a formal ceremony at a specific place (Acts 16:13,16).

Intercession – petition (on a person’s behalf). Later St. Paul will use this word to describe a prayerful engagement (4:5).

Thanksgiving – lit. good gifting. This is what Adam and Eve failed to do in the Garden of Eden. What Jesus had to restore for the disciples at the Last Supper (Luke 22:19).

B. Prayerful posture. Modern culture promotes minimalism as it pertains to spirituality. Hiking, fitness, diet, exercises – anything that is related to body life should be done actively. But the spiritual exercises – the less action, the better. That’s a reflection of materialistic worldview that penetrated the church. Along with turning a church into a lecture hall, the main posture for the people is sitting.

In the Bible the only “person” who sits is a king. Everyone else is either prostrated, kneeling, or standing up. Therefore, the apostle picks up on that in 2:8, since we are in the presence of the King, we should stand, and the worshiping attitude can be expressed by raising “holy hands.”

At the same time, we can enjoy the care of the Church for the varicose veins of her members, allowing people to sit during a lesson or a sermon. Side note, as you might know, benches came to church gradually beginning XIII-XIV century. It was the Protestant Reformation (not Lutheran) that, shifting the accent of the service from Lord’s Supper to sermon, sprang a wide pew installation project. It resulted in the architectural collapse of modern church buildings, which look like a warehouse (outside, and what is worst of all – inside). People come to be fed, to listen, to consume, creating “what did I get from the service?” attitude. Apostolic Church was the church of prayerful engagement of the congregation as a whole, going through words and motions of the liturgy (Psalm 136). Yet, even now, some Lutheran churches keep the kneelers (cp. Bethey, Lompoc-CA) to maintain a variety of prayerful postures.

C. Place of prayer. St. Paul does not address the question of a dedicated building in the letter. At the same time, when the apostle talks about the Church, he brings up “building” references – pillar and buttress of the truth. On one hand, it is a good visual. People of the I century AD were very familiar with the temple structures.

This is not the first time Scripture uses construction terminology as a description of metaphysical realities. Solomon talks about the wisdom is a “house builder” (Proverbs 9:1).

On the other hand, as mentioned above, first church communities had special/dedicated places or buildings for “prayer. See Acts 16:16). When St. Paul speaks of “every place” (2:8) he does not mean wherever you are individually. He means that in every city, town, and community men (note the plural form) should get together for prayer and teaching. There is no deviation from the service of the sacrament – the prayer includes the eucharistic part (the last one), as we talked before.

Gospel of Mark: Parables of Jesus

Parables of Jesus

Text: Mark 4:1-34

Outline:

1. 4:1-2, Introduction

2. 4:3-9, The Parable of the Sower

3. 4:10-13, Purpose of the Parables

4. 4:14-20, Meaning of the Parable of the Sower

5. 4:21-23, A Lamp under a basket

6. 4:24-25, Equal measures

7. 4:26-29, The Parable of the Seed Growing

8. 4:30-32, The Parable of the Mustard Seed

9. 4:33-34, Conclusion

Comments: 1. Introduction. Mark begins with Him teaching the crowd, then he shows a “private setting” of Jesus explaining the meaning of the parables to His disciples.

Also, note that Mark mentions MANY things in parables. It can be seen in two levels: (1) Jesus taught them many topics in the parable of the Sower (for it is the only one spoken to the crowds); (2) or it could mean that Jesus addressed the crowds with more than one parable (see, plural in v.2). The second is most likely interpretation. Therefore, we know that Jesus taught, did, and said more than it is recorded in the Gospels (see John 20:30-31; 21:25). We have no need to search for the “lost sayings,” but hear, read, learn, and inwardly digest what we have – the holy, written, and inerrant word.

2. The Parable of the Sower. Very famous parable that tells of four types of soil: by the road, rocky, good soil, which also produces thorns, and the good soil that bears a great harvest of grain. See n. 4 for interpretation.

3. Purpose of the parables. Quite often one can hear that Jesus used parables to simplify the spiritual matters referring to the visuals people were used to: grain, seeds, trees, sheep, family, etc. Yet, when Jesus addresses His disciples, He says something quite contrary: parables are given so they will not perceive, and many head but not understand (Mark 4:12b). Because the prime purpose of parables is not high-level abstract theology or even disciplinary moral teaching. The purpose is to lead people to repentance: lest they should turn/repent and be forgiven (Mark 4:12c). Only repented heart can grasp the full meaning of the parables, being reconciled with the Parable giver.

4. Jesus opens the meaning of the Parable of the Sower. There are four types of soil. First is “along the path” – no roots whatsoever, Satan immediately snatches it away (4:15). They are not even able to “hear” it properly, note that Jesus ends the parable with an exhortation to hear (Mark 4:9). Then Jesus presents two different types of temptations: how long and how much? How long can a Christian survive suffering (rocky soil and the blazing sun)? And how much (deceitful riches) will it take to choke attention to the Word?

The last is the good soil, which represents a person who HEARS, ACCEPTS, and BEARS FRUIT. All three phases are important for the previous ones also hear and accept (to some extend), but not fruit – therefore, no ultimate good.

5. Lamp under a basket. An allegory of unfruitful witness – what should be brought up high – to light up the room – is kept under a basket or a bed. Basically, this parable type statement reinforces the idea of fruits from the Parable of the Sower.

6. Measures. From lights – as a witness or fruits of the growth in Christ – Jesus turns into the measures. It looks like a relational aspect of the communion of saints. Luke 6:38 gives a more detailed explanation of the verse: give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. On one hand the Law forbids the usage of different measures (Deuteronomy 25:13-16). This was to prevent a hidden thievery. Here Jesus uses the same image on the relational level – people of light attract other gracious people (1 John 1:5-6).

7. The Parable of the Seed Growing. Next two parables are concerned with the Kingdom/Rule of God. The parable of the seed growing shows that God is in charge of the growth of the kingdom. Man sows (or even scatters) the seeds, but – like in agricultural reality – he doesn’t control the process. He has to trust God. It is God’s order of creation the seeds develop under the blanket of the soil, then the blade shows up, then the ear, then grain in the ear (4:28).

This parable also teaches the immanence of the Harvest. Sooner or later the Kingdom will be ready for the reception of the King. It will be a surprise to most of the people on the earth (1 Thessalonians 5:1-2). But (!) it will happen.

8. The Parable of the Mustard Seed. This parable covers the global impact of the Kingdom by the time of the Harvest. For sure, the smallest tree seed does not grow into a full-size tree in a day or a week. It takes time. By the time of proper development, the tree will provide shade for the birds of the air.

This is not the first time the image of birds appears in the parables. First time they clearly symbolize the agents of Satan (Comp. 4:4 and 4:15). Are this the same birds here? If so, why is the tree of the kingdom providing them a safe place to create their nests? Two things, we can not be sure that this time Jesus means the same birds. Most likely, He refers to the Gentiles – who come and enjoy the blessedness of the Christendom throughout the centuries of the Church rule.

On the other hand, every parable has its limitation in imagery and interpretation. Even if the birds are the same (which should not surprise us, the major heresies did not come from the outside of the church but grow under the branches of the Kingdom tree), this parable does not address the question of discipline. Not because the disciple is absent – Jesus uses other occasions for it (Matthew 18:15-18).

9. Conclusion. Again, we see that this is not the only parables Jesus taught to His disciples – with many such parables… This type of parables, and it was more than we have. Does it mean that we are lacking some vital teaching of Jesus hidden from the believers for all these years? Of course, no. We have what we need. The other parables – whatever they were – would simply repeat the teaching delivered here. He taught them the parables to train their minds to grasp the Wisdom of God revealed in Christ (1 Corinthians 1:30).

1 Timothy on Authority and Order

1 Timothy: on Authorities and order

St. Paul divides the question of authorities into three categories:

A. Ecclesiastical – church authorities

B. Civil – kings, rulers, and government

C. Relational – realm of family and labor

Since the prime purpose for the Epistle is to direct a young minister in his church activities (1 Timothy 3:15), we will start with ecclesiastical authorities.

We can identify three areas of interest:

(1) Criteria for the office.

(2) Their relationship to the laity – the members of the church.

And (3) expected relationship of church members toward the authorities.

In the 1 Epistle to Timothy, we have 2 offices identified and 3 offices mentioned. The identified ones: “bishops” (3:1-7) and “deacons” (3:7-13). While St. Paul also mentions “elders” (4:14; 5:17), the criteria for elders are given in Epistle to Titus (Titus 1:5-9).

(2) The apostle presents a 4-part matrix for the church membership:

It is a basic square from age and gender:

Older men (5:1a)	Older women (5:2a) a subgroup: widows (5:3-16)
Younger men (5:1b)	Younger women (5:2b)

Interesting to see the attention St. Paul draws to the widows. He divides them into two categories: truly widows (no husband, no children/grandchildren), and a widow that should be taken care of by her children and/or grandchildren. It looks like widows got some support from the church and the apostle gives an outline for a godly use of financial resources, which are always limited (5:9-16).

There is also another sub-group – the rich (6:17-19). The fact of their financial blessing doesn’t give them additional rights or privileges in the church, at the same time the riches given to them are from God to enjoy, be thankful, and ready to share.

Now to the treatment of the “clergy.” In this epistle St. Paul points out only two things: “salary” (5:17-18) and respect (4:12-15; 5:19).

Civil authorities. Unlike ecclesiastical authorities, the civil ones were not for “election” in the Ancient World. Therefore, St. Paul does not provide a list criterion for them. He simple draws out the basics for our/Christian attitude toward them – regardless of their creed.

He begins with identifying Jesus as the King of the universe and God (1:15-17). This gives the foundation for the proper respect to those whom God in His ultimate wisdom placed to the positions of civil authority. Please note that the civil authorities in the times of the apostle were not friendly toward the Church. His archenemies are the Jews who did not recognized Jesus as the Messiah. They were the instigators of the riots in Ephesus and Jerusalem. At the same time, Roman authorities were happy to follow their lead until St. Paul would present the fact of his Roman citizenship acquired by birth (Acts 22:28). Same thing happened during Jesus’ trial. He was not a Roman citizen, but when Pilate attempted to save Him, Jewish authorities twisted his arm, which resulted in crucifixion (John 19:12). Therefore, prayer to God for civil powers is not an act of surrender and a usage of the last reserve. Au contraire, we submit our petitions about the “local” or earthly authorities to the ultimate Authority – God, showing our trust in Him (2:1-3).

Relational aspects of life order. St. Paul identifies at least 3 pair: husbands and wives (2:8-15); servants and masters (6:1-2); rich people in the church (6:17-19). The relationships in all three pairs are based on Creation order of responsibilities toward God, the other, and oneself. For example, a woman should learn quietly, following the original example of Eve before the Fall. Men are responsible for teaching (see the criteria in 3:1-7). At the same time, it is the women (St. Mary in particular) who gave birth to Messiah, bringing salvation into the world (2:15).

 

Gospel of Mark: The True Family

 True Family: Disciples and Immediate Family

Text: 3:7-35

Comments:

1. 3:7-12, Leaving the great crowd behind. Beginning from this point Jesus will concentrate His effort on His disciples. We used to think that He was available to anyone at any giving moment. Looks like Mark’s records identify the limits on Savior’s time with the crowds. On one hand, we see that all who had diseases were trying to touch Him (v. 10); on the other hand, Jesus ordered His disciples to get the boat ready (v. 9) – sounds like a story from a spy or detective movie. This creates a contrast or juxtaposition between His fame that covers a wide range of territories: Galilee [North] – for sure, He was raised there, that’s where the first miracle appeared; Judea and Jerusalem [Center] – people from the capital and capital region: that’s a pleasant surprise; Idumea [South] – that’s the country of Herod’s origine: a real surprise; looks like the real people recognized who is the real King of the Jews; beyond the Jordan [East] – He re-unites the 12 tribes, like no one before, cp. Numbers 32 and Joshua 22;10-35; and [the final ones on the list] Tyre and Sidon [West] – this is the lands that provided the cypress trees for the Temple building project. Now, they send people to acknowledge Messiah.            

2. 3:13-19, Selection of 12 apostles. Three things: (1) He calls them to the mountain and on the mountain; (2) the list of names; (3) the purpose of calling them or apostleship. So, the first. Notice the order: He goes to the mountain, then calls the ones He desires, they come. This is important in at least two aspects – Jesus reveals Himself as the LORD, as YHWH (once more). It is obvious (for example) from the title of the Book of Leviticus. Va-yikra – and He called (to Moses). Second, He is in charge, He calls, as later we will see the purpose of the call.

Names: We have 3+8+1 structure: Simon (comment on his name change), James and John (John is identified by his brother – interesting, right?), they are called brothers of Thunder. Three main guys Jesus will involve in His ministry, see Mark 9:2-8. Even though we know that Andrew is the brother of Simon, in Markian account he is detached from the higher leadership, from the brother… He is in the same list as the 8: Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alpheus, Thaddaeus, and Simon the Zealot. The final guy – Judas Iscariot, who betrayed Him.       

The purpose (v. 14-15): so He can send them – they represent Him, like ambassadors, they don’t “play” on their own accord. They will be sent out to preach and have authority over demons – just like Jesus. Cp. John 20:21-23.      

3. 3:20-21, Family thinks He is off. Knowing that James (the brother of the LORD) converted (apparently, after resurrection 1 Corinthians 15:7), it’s interesting to see that initially all the members of the family (including the Mother) thought that He was mad… Overall, the passage is too complicated…  

4. 3:22-30, Scribes are accusing Him being demon possessed

There is an interesting structure to the passage:

vv. 22-30 overall:	Block b., 23-27
a. 3:22, Beelzebul   b. 3:23-27, separation of the kingdom and the house   b’. 3:28-29, the ultimate sin a’. 3:30, unclean spirit	a. 23, satan   b. 24, kingdom     c. 25, house a’. 26, satan     c’. 27, house

Main idea – unity within the house/home. See how the word is used. Therefore, the ultimate sin is an attempt to separate the work and persons of the Holy Trinity.   

5. 3:31-35, The true family. Note, that the Mother and brothers (who came to seize Him) are outside. Same as the Older Brother in the Prodigal Son parable (Luke 15:11-31). Jesus identifies his mother and brothers (v. 34) as the ones who do the will of God (v. 35). This is can be a strong argument for the authorship of Epistle of James being James, the brother of Jesus (who at this point stood outside but heard it). He insists that it is not a repetition of creed that saves, but creed realized in the works of sanctification (James 2:14-26).