EmmDev 2026-05-20 [Moments with Mark] Mark's Pentecost #2 Misunderstanding the Spirit

Mark's Pentecost #2 Misunderstanding the Spirit

Then Jesus entered a house, and again a crowd gathered, so that He and His disciples were not even able to eat. When His family heard about this, they went to take charge of Him, for they said, "He is out of His mind." And the teachers of the law who came down from Jerusalem said, "He is possessed by Beelzebub! By the prince of demons He is driving out demons." So Jesus called them and spoke to them in parables: "How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house cannot stand. And if Satan opposes himself and is divided, he cannot stand; his end has come. In fact, no one can enter a strong man's house and carry off his possessions unless he first ties up the strong man. Then he can rob his house. I tell you the truth, all the sins and blasphemies of men will be forgiven them. But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin." He said this because they were saying, "He has an evil spirit." (Mark3:20-31)

Today's passage is challenging.

There are two issues at stake here.
1. The Holy Spirit is the powerful One by whom Jesus "binds the strong man".
2. There are consequences to ignoring, resisting and maligning the Spirit's work.

As Mark portrays Jesus as tirelessly proclaiming the Good News of the Kingdom in word and action. But the extent and effect of His ministry attracts attention and causes sensation. His family are embarrassed by the attention He is getting and those who are threatened by His popularity criticise and malign.

Their key argument is that His spiritual power has an evil source.
They need to do this, because otherwise they have to admit that "the Spirit of the Lord is upon Him."
This would be tantamount to admitting that He was the Messiah.

Jesus easily exposes their faulty thinking - A house divided against itself cannot stand.

But this leads Him to make a statement about blasphemy against the Spirit that has worried many sincere Christians. Over the years many people have consulted with me, worried that they have committed the unforgivable sin.

To understand what this is all about, we need to remember that one of the main activities of the Holy Spirit is to bring us to the place where we can recognise Christ as Lord. The Spirit is always drawing us closer to Jesus. He reveals, convicts, prompts, illuminates and works in our circumstances to open our eyes to Christ. He wants us to recognise Jesus as Saviour and Lord.

Jesus talks about "blasphemy against the Spirit" in Matthew, Mark and Luke. In each case He is confronting the hard-hearted Pharisees and Sadducees who persistently refuse to recognise who Jesus is:
- In Matthew they argue that Jesus does His miracles by demonic power
- In Mark they say that Jesus has an evil spirit
- In Luke the context is God's provision on the one hand and disowning Christ on the other and Luke puts it into the context of the final judgment.

So "blasphemy against the Spirit" is to reject the Spirit's "core business" which is to help us recognise Jesus for who He is.

Many Theologians understand that this is a process and not an event. We don't commit blasphemy against the Spirit by accident or as a once-off. This is something that is a stubborn hard-heartedness and that we don't care about. To "blaspheme against the Spirit" is to stubbornly resist the "seed-planting" work of the Holy Spirit to the end of our lives or to the point that our hearts are so hard that we will never change. Elsewhere Scripture talks about a "hardened heart" or a "seared conscience."

The point: If we are resisting the working of the Spirit, then we won't care whether this is forgivable or not. And so I say to folk: "If you're worried that you have committed unforgivable blasphemy against the Spirit, then you haven't!"

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EmmDev 2026-05-19 [Moments with Mark] Mark's Pentecost #1 Jesus and the Spirit

Mark's Pentecost #1 Jesus and the Spirit

It's Pentecost Week and so I'm interrupting the conclusion of Mark with four devotions on Mark's view of the Holy Spirit. (Mark just doesn't want to let go of me!)

John wore clothing made of camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. And this was his message: "After me will come One more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but He will baptize you with the Holy Spirit." At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. As Jesus was coming up out of the water, He saw heaven being torn open and the Spirit descending on Him like a dove. And a voice came from heaven: "You are my Son, whom I love; with You I am well pleased." At once the Spirit sent Him out into the desert, and He was in the desert forty days, being tempted by Satan. He was with the wild animals, and angels attended Him. (Mark1:6-12)

Mark only makes a few specific references to the Holy Spirit, but from these references we get a clear implication of the Spirit's work, effect and influence.

In the opening verses of the Gospel, Mark highlights the way John the Baptist characterises the ministry of Jesus as Spirit-filled-and-empowered. Then he shows the coming of the Spirit paired with the Father's affirmation of Jesus. Then he shows Jesus being led by the Spirit into the desert for a period of preparation.

There are a couple of insights that come with Mark's descriptions of the Spirit's work and presence in Jesus.

• The presence of the Spirit implies worthiness and power.
  Jesus receives the Spirit by worth - we receive the Spirit by grace.
• The Spirit comes as a dove along with the affirmation of the Father's love.
  This is beautiful and profound: belovedness precedes mission and identity precedes ministry.
• The Spirit guides Jesus in preparation and accompanies Him in temptation and hardship.
  Many who focus on the Spirit's gifts and empowerment neglect the fact that He will sometimes lead us into and through tough spaces.
• Mark uses his signature "at once" and we have a sense of the dynamic and vibrant nature of the Spirit's guidance.

From the very outset it is clear that Mark fully understands that Jesus' vibrant ministry as the "Son of Man who came to serve and not to be served" was guided, empowered, shaped and validated by the presence, indwelling, and work of the Holy Spirit.

The empowering of the Spirit, depicted by a dove and accompanied by an affirmation of love and approval, is significant. Sadly, many people reduce the Spirit to a source of power. The Spirit is more than Popeye's Spinach, Asterix's magic potion or a super-soldier-serum.
The Spirit isn't our power-pack, He's the affirming presence of God with us in Mission.

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EmmDev 2026-05-14 [Treasure Cupboard] Ascension Day

Ascension Day

 

It's Ascension Day today. It used to be recognised as a public holiday, but now the responsibility lies especially with the Church to remember and celebrate it well.

Even in the Old Testament, God's Sovereignty and Majesty were recognised by the Israelites. Psalm 47 was written by the "Sons of Korah" who were a family line of Levites (temple servants) descended from Korah. Although Korah himself rebelled against God in Moses' time and died in judgment, his descendants were spared and later became faithful worship leaders and musicians in Israel.

Psalm 47 sits in the middle of three Psalms that assert God's victory and celebrate God reigning over nations, wars, fear, and every force of chaos. We're most familiar with Psalm 46 which starts off with "God is our refuge and strength - a very present help in trouble" and ends with "Be still and know that I am God." Psalm 48 celebrates Zion - the city of God - as a place of peace and refuge.

Psalm 47 - the psalm in the middle - is marked with great joy and celebration. It starts with "Clap your hands" and "Shout for joy" and continues to celebrate God's victory and our deliverance and inheritance.

The Psalm evokes an Old Testament image: a king riding up to Jerusalem and taking his place on the throne. It would be a time of great joy: "God has ascended amid shouts of joy... sing praises... sing praises."

Today we celebrate Jesus' Ascension.
It is not merely about Christ departing, but of Christ reigning.
- He is the Messiah - God's chosen one - God's only Son.
- He made the ultimate sacrifice - His life for our sin
- The sacrifice was sufficient - and so God raised Him from the dead
- He ascends now - Having conquered Sin, Death and Satan.
- He reigns at the Father's right hand - interceding for us.
- And we have the hope of His return.

We have two tasks or callings to do in the meantime.
1. Celebrate who He is and what He has done through worship.
2. Tell others about His love and victory and doing it in word and deed.

Read the Psalm below and clap your hands, sing praises to God, and proclaim His victory to the world!

For the director of music. Of the Sons of Korah. A psalm. Clap your hands, all you nations; shout to God with cries of joy. How awesome is the LORD Most High, the great King over all the earth! He subdued nations under us, peoples under our feet. He chose our inheritance for us, the pride of Jacob, whom He loved. [Selah] God has ascended amid shouts of joy, the LORD amid the sounding of trumpets. Sing praises to God, sing praises; sing praises to our King, sing praises. For God is the King of all the earth; sing to Him a psalm of praise. God reigns over the nations; God is seated on His holy throne. The nobles of the nations assemble as the people of the God of Abraham, for the kings of the earth belong to God; He is greatly exalted. (Psalms47:1-9)

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EmmDev 2026-05-13 [Moments with Mark] Concluding Mark #5 Parables about the Kingdom

Concluding Mark #5 Parables about the Kingdom

He also said, "This is what the kingdom of God is like. A man scatters seed on the ground. Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. All by itself the soil produces grain--first the stalk, then the head, then the full kernel in the head. As soon as the grain is ripe, he puts the sickle to it, because the harvest has come. (Mark4:26-29)

Mark recounts Jesus' parables.
Most of these parables are about the Kingdom of God.

The Kingdom of God grows quietly but powerfully
-Seeds.
-Lamps.
-Mustard trees.
-Soil.

Mark's parables remind us that God's Kingdom often looks small, hidden and unimpressive at first.
-But the seed is powerful.
-The gospel changes lives.
-Truth grows.
-Love multiplies.
-Grace bears fruit.
-And often the growth happens quietly:

"All by itself the soil produces grain..."
God is at work even when we cannot see it.

In my life God worked like that:
- I was baptised by believing parents
- I had a Sunday School teacher in a conservative Afrikaans church whose sincerity impressed me
- I heard our high school Students' Christian Association (SCA) singing worship songs and it drew me
- I joined the music team
- I went on a camp
- I started reading the Bible
- I started helping out at a youth group
- And the rest is history

There's a lot of "I's" there, but I was just responding, God made all the first moves.

How has He been at work in you??

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EmmDev 2026-05-12 [Moments with Mark] Concluding Mark #4 Movement, Trust and Surrender

Concluding Mark #4 Movement, Trust and Surrender

"Come, follow me," Jesus said, "and I will make you fishers of people." At once they left their nets and followed Him. (Mark1:17)

Mark's gospel is a gospel of movement and calling.
Jesus is portrayed as "the One who came to serve and not be served."
He is constantly on the move: teaching, healing, praying and calling.

When it comes to calling, the first disciples quickly learned that following Jesus means movement, trust and surrender.

In Mark, discipleship is never passive.

Again and again people must:
- leave their nets
- leave comfort
- leave pride
- leave old identities
- leave fear

When you add people to a quiet life, it stops being quiet. Jesus called the disciples to be fishers of people. Previously they would have talked about nets, techniques and the best way to cook a fish. Now they would talk about connection, contact and their need for God. Their lives would be filled with:
- jostling crowds,
- moms bringing snotty babies,
- hungry crowds,
- and going wherever Jesus took them.

And the disciples often fail spectacularly.
- They misunderstand.
- They argue.
- They panic.
- They sleep in Gethsemane.
- Peter denies Jesus.

And yet Jesus keeps calling them back.

That is deeply encouraging.
Mark reminds us that discipleship is not about flawless performance, but about continuing to follow Jesus in the helter-skelter --> even after failure.

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EmmDev 2026-05-08 [Moments with Mark] Concluding Mark #3 More on "Son of Man"

Concluding Mark #3 More on "Son of Man"

For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ. (Romans5:7)

The Biblical Book that uses the phrase "Son of Man" even more than the gospels do is Ezekiel. There it means "Mortal Man" as some of the older translations put it. I think this is part of the reason that Jesus used the phrase. He was emphasising the incarnation. He was the "Word made Flesh".

But in His trial Jesus brings another emphasis when He quotes from Daniel 7: "You will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven." This powerfully brings together the idea of "Mortal Man" and "Messiah"

Other Messianic titles like Messiah, King, Son of David were politically loaded - Jesus chooses a title that is Messianic, but conveys His mission. "The Son of man came not to be served, but to serve and give His life as a ransom to many."

Paul develops a similar thought using a different analogy. He talks about Jesus as a kind of "Second Adam" and in Romans 5 and 1 Corinthians 15 he talks about how Jesus' death and resurrection open a new way for us.

When we combine this with John's idea of the "Word became flesh and dwelt among us" we start to see the huge significance of the Incarnation.

We have a God who came to live among us and rescue us.
HALLELUJAH!

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EmmDev 2026-05-07 [Moments with Mark] Concluding Mark #2 Son of God, Son of Man

Concluding Mark #2 Son of God, Son of Man

The beginning of the gospel about Jesus Christ, the Son of God. (Mark1:1)

Mark explores a profound contrast in his gospel.
He identifies Jesus as the "Son of God."
But He also calls Him the "Son of Man."

Interestingly, Mark uses "Son of God" three times.
- At the opening of the Gospel
- In the mouth of the demons in ch.3 so that even ultimate evil knows His authority
- In the mouth of the Centurion at His death

We see glimpses of His glory:
-Demons recognise Him.
-Storms obey Him.
-Disease flees from Him.
-Food multiplies
-Fig trees wither
-Death is defeated (but in Mark's ending we get just a glimpse of resurrection)


But for Mark the "Son of God" reveals His glory through servanthood.
He uses "Son of Man" fourteen times.
Jesus truly is a "man of the people" and His glory is often hidden beneath humility.
He walks dusty roads, touches lepers, eats with sinners, grows tired, sleeps in boats and finally hangs on a cross.

Mark's great revelation is this:
Jesus is not less glorious because He serves and suffers.
His humility is His glory.

Once again we come to one of the major points in the Gospel of Mark:
"For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many."

Jesus, the Son of God, is also the Son of Man.

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EmmDev 2026-05-06 [Moments with Mark] Concluding Mark #1 Immediately

Concluding Mark #1 Immediately

At once the Spirit sent him out into the desert... (Mark1:12)

Apart from some detours for Month of Mission and Lent, we've been working through Mark since February last year!

For interest, I threw all 115 of my devotions on Mark at an AI and asked it to summarise the key themes.
The results were striking and rang true and so, over the next few days, I'll explore these themes.

The first of these themes is that Mark should not be read without an appreciation of the sense of urgency that permeates the narrative. Mark writes with urgency and simplicity.
Again and again his favourite words appear:
"Immediately..."
"And then..."
"At once..."

This gives Mark's Gospel a sense of breathlessness.
Jesus is always moving:
- Teaching.
- Healing.
- Confronting evil.
- Calling disciples.
- Striding toward the cross.

This links to Jesus' powerful sense of purpose which is expressed so clearly in Mark 10:45.
"For even the Son of Man did not come to be served, but to serve,
and to give His life as a ransom for many."

What is the "take-home"?
That we are loved.
Fiercely and Urgently.
Jesus came and lived earnestly, urgently, passionately and purposefully.
He came to rescue us and He poured His life into His mission...
... and then He poured His life out on the Cross.
He held nothing back - He gave us His all.
We are fiercely and urgently LOVED.

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EmmDev 2026-05-05 [Moments with Mark] An Early Church Conclusion to Mark

An Early Church Conclusion to Mark

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. She went and told those who had been with Him and who were mourning and weeping. When they heard that Jesus was alive and that she had seen Him, they did not believe it. Afterward Jesus appeared in a different form to two of them while they were walking in the country. These returned and reported it to the rest; but they did not believe them either. 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. He said to them, "Go into all the world and preach the good news to all creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: In My name they will drive out demons; they will speak in new tongues; 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." After the Lord Jesus had spoken to them, He was taken up into heaven and He sat at the right hand of God. Then the disciples went out and preached everywhere, and the Lord worked with them and confirmed His word by the signs that accompanied it. (Mark16:9-20)

There are some important textual questions around the last 11 verses of Mark as we have them in our modern Bible Translations.

• The passage is not found in the oldest manuscripts.
• Its language and style differ from the rest of Mark.
• It includes themes that may reflect the early church's mission rather than Jesus' earthly ministry.

The NIV Study Bible says this about today's reading: "Serious doubt exists as to whether these verses belong to the Gospel of Mark. They are absent from important early manuscripts and display certain peculiarities of vocabulary, style and theological content that are unlike the rest of Mark. His Gospel probably ended at 16:8, or its original ending has been lost."

I think that a viable explanation is that while the early church carefully preserved and transmitted what it received, they sometimes included additional material that reflects the early church's witness.. As we discussed in the last devotion, the "abrupt ending" left us contemplating that although the resurrection happened, there were moments of struggle and fear too. It may be possible that Mark left the ending abrupt so that people would think and ask: "So what happened next?" The early church included material that answered the question.

The longer ending may not be Mark's original conclusion, but it powerfully reflects how the early church understood and proclaimed the risen Christ. Here are some of the key lessons:

1. Although the "abrupt ending" reflects some uncertainty and fear, these are explicitly answered in resurrection appearances and by Jesus addressing their fears and doubts. (It must be noted that the line "He rebuked them for their lack of faith and stubborn refusal to believe..." carries a stronger tone than we see elsewhere in the Gospels, and may reflect the early church's emphasis on bold, trusting faith...)
2. The missional nature of the ending certainly reflects the passion and ardour of the early churchh.
3. That same missional focus also reflects in the emphasis on belief and baptism and the consequences of a lack of faith.
4. The promise of "signs and wonders" is a vibrant reflection of the life of the early church. Paul drove out demons, spoke in tongues, healed people and even survived a snake bite. We don't have a Biblical account of a Christian surviving a poisoning attempt but, in the light of all the other miracles, this too is feasible as something that happened in the growth of the church.
5. The Ascension account makes three important points:
   1. Jesus sat down at the right hand of God - speaks of His authority and victory
   2. The disciples went out and preached
   3. The Lord worked with them and confirmed His word miraculously - speaks of the powerful outpouring of the Spirit.

So although it's unlikely that Mark wrote the longer ending, the early church preserved these thoughts, and nothing in this passage stands alone - all of these themes are found elsewhere in the New Testament. And, guided by the Spirit, we can learn from and apply the lessons we learn from this later ending.
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Tomorrow I'll end off this series with a reflection of Mark's "Key Lessons...."

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EmmDev 2026-04-30 [Moments with Mark] Abrupt Ending

Abrupt Ending

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. Very early on the first day of the week, just after sunrise, they were on their way to the tomb and they asked each other, "Who will roll the stone away from the entrance of the tomb?" But when they looked up, they saw that the stone, which was very large, had been rolled away. As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. "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. 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.' " Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid. (Mark16:1-8)

While there is another section that follows, scholars are pretty convinced that this is where the original gospel of Mark ended. Next week we'll look at the "longer ending" and understand the role that it plays.

For now, let's consider this piece as the "shorter ending."

Let's bear in mind that for Mark and the early church, the Resurrection was never in doubt. Christians were being persecuted and martyred and they faced their death with hope and praise because they were utterly convinced of the resurrection. The Holy Spirit had been poured out on them, the church was growing like wildfire, and they were not afraid of dying for their faith. In writing his gospel, Mark wasn't defending the resurrection, he was making sure that the stories about Jesus that we think he was hearing through Peter's sermons, would not be lost to future generations. (Think about how abruptly Mark began his gospel. No birth and infancy narratives - just straight into the account of Jesus' ministry.)

So this "abrupt ending" is not so abrupt when we consider Mark's style and purpose. Throughout the gospel Mark has been short and economical, writing like a newspaper reporter: short, sharp and punchy.

When it comes to the resurrection he's doing the same.
He describes:
- the first eye-witnesses.
- their journey to the tomb and what they experienced.
- what they saw: The stone rolled away and the angel sitting inside
- what they heard: Jesus is not here. He is Risen. Tell the disciples and Peter "Go to Galilee"

Then he describes the women leaving, trembling and bewildered, not talking to others at this point.
And that's the original ending.

It's a puzzling note to end on.
From the other gospels we know that Jesus Himself appeared to Mary Magdalene and that the women eventually told the disciples. We know that Peter and John ran to the tomb and that John believed. From John we know that Peter left bewildered and wondering what happened. From Luke we know that Jesus appeared to Peter all by himself.

Maybe this is the clue that Mark is leaving us. He emphasises that the angel told the women, "...tell the disciples and Peter..." Maybe Mark wanted his readers to understand that the women struggled and that Peter struggled, but everybody knew that the tomb remained empty, the Holy Spirit came, and the Early Church found courage.

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