School Shootings and the Beginning of the Gospel

[As we mourn another school shooting, I was reminded of a sermon preached April 25, 1999, five days after the shootings at Columbine High. Here is an edited excerpt. You can read the entire sermon at this link – Coty]

The time: Tuesday, this week, around midday. Cassie Bernall is studying in her high school library, the Bible she brings to school every day on the desk in front of her. Suddenly she hears shouting, screaming, and the sound of something like firecrackers. She stands and turns toward the door. Two of her schoolmates, Eric Harris and Dylan Klebold, run into the room, shooting guns, yelling. One of them approaches her. “Do you believe in Jesus?” he sneers. Cassie — who accepted Jesus as Savior about two years ago, and is active in her church youth group — replies: “Yes.” Her schoolmate shoots her dead.

The killings at Columbine High School show with startling clarity the ever-present reality of sin in this world. These grisly murders join the well-publicized suffering of hundreds of thousands of Kosovar refugees, and the hardly-publicized suffering of millions of Sudanese Christians, driven from their homes, tens of thousands sold into slavery. Yes, in 1999, slavery.

If anyone of us needed further evidence that this world is not improving, decade after decade, this week we received it. The truth that we live in a fallen world should be obvious to all.

Why such hatred? Why such inhumanity? Why?

My friends, that Bible that Cassie Bernall had on her desk holds the answer. But the answer is not a pleasant one, for any of us. In such situations we all want to separate people into the bad ones — those who do such terrible deeds — and the good ones: and of course we all want to include ourselves among the good.

But the Bible’s message is that, left to our own devices, there are no good people. I am not good, you are not good. Every one of us is filled with sin; were it not for God’s grace, every one of us would be capable of the most horrid sin that we can imagine.

So is there no hope? If even the best of men is so terrible, where can we find hope?

Turn with me, please to the book of Mark. The first verse reads: “The beginning of the gospel of Jesus Christ, the Son of God.”

“Gospel” means “good news.” The beginning of the good news of Jesus Christ, the Son of God. There is good news for this hurting, suffering world; there is good news for those of us trapped in sin and its effects. That good news is found in this little book of Mark.

The Author of the Gospel

Who wrote the gospel of Mark?

From the earliest days of the Christian era, this gospel has been attributed to John Mark, who is mentioned in Acts and several epistles.

Mark first appears in person in Acts 12:25, when he accompanies Paul and Barnabas upon their return to Antioch, after they have brought gifts to the poor Christians in Jerusalem. He then accompanies these same two on their first missionary journey to Cyprus, but leaves them, going home to Jerusalem (note: not Antioch), when the journey is far from complete. There is no note of censure when Luke reports his departure, but later we find that Paul feels betrayed. He refuses to allow Mark, who deserted them, to join them on the second missionary journey. This leads Paul and Barnabas to take separate trips.

We hear nothing more of Mark in the book of Acts. The epistles, however, give us important insights into his life. Paul mentions Mark three times, all positively, in Philemon, Colossians, and 2 Timothy. By the end of his life, Paul appreciates Mark as a valuable fellow servant of his Master.

Finally, Peter mentions Mark, referring to him as a son — perhaps meaning that Mark came to know the Lord through Peter’s ministry (1 Peter 5:13).

There are two other passages in Mark’s gospel that might possibly refer to the author. In Mark 14, a young man following Jesus at the time of His arrest runs away naked when seized, leaving his garment behind. This event is recorded only in the Gospel of Mark. Why? Perhaps this young man was Mark himself.

The second possibility is more speculative, but intriguing. All three gospels include the story of the rich young ruler. But Mark’s account (Mark 10:17-22) gives more details, describing the man running up to Jesus and kneeling, and recording that Jesus looked at him with love.

Possibly, Mark himself was that rich young ruler. He remembered the details of his running up to Jesus; he remembered the excitement he felt waiting for Jesus’ expected statement of approval; and most clearly, he remembered Jesus’ look of love before he asked Mark to do what, at that point, he could not.

If this is the case, then Mark’s following Jesus begins with three failures: The failure to obey Jesus’ command to sell his goods; the failure in the Garden of Gethsemane; and the failure on the first missionary journey.

But God did not give up on Mark! This very man, the man who failed, becomes a dear fellow-worker to Paul, becomes a dear son to Peter, and authors the most-translated book in the world. His ministry has now had an impact for 2000 years, and will continue to have an impact until Jesus comes again.

The Beginning of the Gospel

Mark begins by quoting Isaiah’s prophecy about John the Baptist: A voice crying in the wilderness to make ready the way of the Lord.

Why did God send John to the wilderness around the Jordan – a desolate place twenty miles or more from the population center?

I believe God uses the wilderness as a picture of our spiritual state. The beginning of the gospel comes to us not in our protected cities, not where we feel comfortable, not where we feel safe and secure. If we think we are fine on our own, we do not hear the message. But God uses difficulties in our lives to awaken us to our need for Him. So God sends the message of hope to us in the wilderness, in the midst of troubles and trials.

John then prepares the way for the coming of the Messiah by “preaching a baptism of repentance for the forgiveness of sins.” (Mark 1:4). Repentance means turning away from the old way of life, acknowledging that that is worthless, and turning to a new way of life. John prepares the hearts of the people for the coming Savior, as they must acknowledge their sinfulness, their need of a Savior before they can respond to a Savior.

But is John preaching Good News? At first glance, John’s preaching may not sound that way. He is calling them to repentance, after all, bringing them to acknowledge that they themselves are in a spiritual wilderness. Why is this the beginning of the gospel, the beginning of good news?

Verse 4 contains the answer: John was “preaching a baptism of repentance for the forgiveness of sins.” He tells people to repent, yes: but then they are forgiven! How contrary to the preaching they had been receiving from the Pharisees and the teachers of the law! These false guides would have said that a series of formalistic, legalistic steps was necessary to receive God’s forgiveness for even the most trivial, unintentional sin. As for those serious sinners — the prostitutes, the tax collectors, the intentional Sabbath breakers — there was no hope for them. They deserve death!

These teachers of the law prided themselves on their understanding of the Law, but they completely misread the Old Testament. The Old Testament is the story of God’s grace! God provides for the weakness of the people, he provides a way to receive forgiveness, foreshadowing the death of this very Savior John proclaims.

So John’s message comes with startling freshness to these poor Jews burdened with a legalistic interpretation of the Old Testament. There is hope! Repent, and be forgiven! Grace is abundant! I know I am in the wilderness, I know I deserve judgment, I know I cannot live up to the law as the Pharisees say I must — but John tells me to repent, and I will be clean! To turn my back on sin, and God will forgive!

This is why “all Jerusalem” travels that long, dangerous road to hear John. He offers something they have never heard before: God’s grace.

But why, then is this just the beginning of the Gospel? John makes clear that he is only preparing the way; there is even better news to come. A mightier One is coming – He will pay the penalty for sin, and He will baptize with the Holy Spirit (Mark 1:7-8).

Repentance is necessary. Forgiveness is wonderful. But God is doing much more than offering forgiveness: God is offering these people new life in Christ! New power! Indeed, God offers Himself! The indwelling of the Holy Spirit!

The gospel of Jesus Christ is not only about the forgiveness of sins. That’s the beginning of the gospel. The full gospel is the hope of being God’s precious bride: perfect, spotless, Christlike. The full gospel promises that we will be transformed completely into His image through the power of the Holy Spirit within us.

The beginning of the gospel of Jesus Christ, the son of God, comes to us in the wilderness of April, 1999. The wilderness of shooting deaths at a surburban high school; the wilderness of ethnic hatred in the Balkans; the wilderness of slavery and oppression in Sudan; the wilderness of our own hardened and self-righteous hearts. This gospel proclaims not that you’re OK and I’m OK, not that the problems of the world lie with all those other bad people; but the gospel proclaims that God has dealt with sin and death. You can be free.

The first step is repentance. Will you?

Cassie Bernall took that step when she received Jesus as Savior two years ago. She turned her back on the false gods she had been serving, and placed her faith in the Lord of the universe. She knew this good news.

Then she went to school last Tuesday, thinking it would be like any other day — and five hours later she was dead. She knew the Lord; she believed this gospel. She made the good confession on her day of trial. Jesus accepts her now into his heavenly kingdom.

What about you? If some random act of violence affects you today: Are you ready? Have you repented? Are you keeping short accounts with God?

Mark himself had much to repent of: If our speculation is correct, he initially rejected Jesus’ call to follow Him. He ran in the garden. He deserted Paul and Barnabas.

But he did repent. And he received God’s grace. And God turned this failure into the author of the most widely-translated book in the world.

No matter how large your failures, no matter how short of a perfect life you fall, God is ready to accept you, by the blood of our Lord and Savior. Won’t you repent? Turn to the God of mercy! You too can have the power to overcome sin; you too can become part of the perfect, spotless bride of Christ.

This is the beginning of the gospel.

Repent! The kingdom of God is at hand!

Mary: A Woman of Humble Faith

This time of year we read of Mary magnifying God; we sing of Mary holding the baby Jesus.

But put yourself in Mary’s shoes. A young woman, probably about sixteen years old, planning to be married to the local carpenter, looking forward to a quiet life in a backcountry town.

Sure, she and her fiancé are descendants of King David – but there are lots of descendants of David. And there hasn’t been a king in this line for hundreds of years. Augustus Caesar is king, and Herod is his regent.

Mary’s quiet life is shattered when the angel Gabriel appears, crying out, “Greetings, O favored One, the Lord is with you!” (Luke 1:28). Mary is frightened – the usual response to angels in the Bible. And she is confused. She has no idea how she is especially favored – how she is a recipient of grace.

So Gabriel continues, “Do not be afraid, Mary, for you have found favor with God” (v30). The word translated “favor” is often translated “grace” in the New Testament. The same Greek expression is used more than 40 times in the Greek translation of the Old Testament commonly read in the first century. For example, both Noah and Moses are said to have “found favor” with God (Genesis 6:8, Exodus 33:17). Always, as in the case of those two men, when someone finds favor with God, it is undeserved. Mary is not full to overflowing with grace; rather, she is undeservedly favored by God. Gabriel is telling her, “Mary, God is graciously giving you a privilege far, far beyond your deserving.”

The angel then explains this grace in v31-33.

And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.

The Jews have been waiting hundreds of years for the promised Son of David to arise and reign. Mary now hears the startling message: Her son is to be the long-awaited Messiah. She, a young girl from nowhere, is chosen by God to mother the Messiah who will reign forever.

Mary believes the angel. She does not doubt. But she is confused. She asks in v34, “How will this be, since I am a virgin?” She’s saying, “I don’t get the biology here.”

Gabriel tells her it will be a miracle:

The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy- the Son of God. (v35)

God will cover her, He will fill her, He will perform a miracle – and she will then give birth to the Holy One, the Son of God.

Gabriel then graciously gives Mary a sign she can check out of God’s power at work: Her barren, elderly cousin Elizabeth is pregnant. So “nothing will be impossible with God” (v37). Even for Mary to become pregnant without ever having sexual relations with a man.

It’s at this point that I want you to put yourself in Mary’s shoes. How could Mary have reacted?

She could have said, “What? Me? Pregnant? What will Joseph think? What will my parents think? Can’t you just leave me alone and pick some other girl?”

Does that sound familiar?

That’s more or less how Moses responded to God’s call at the burning bush (Exodus 3).

But Mary instead says, “I am the servant [or “slave”] of the Lord. Let it be to me according to your word” (v38).

Mary receives great grace from God – the privilege of bearing the long-awaited Messiah. It is a great privilege. But it is also a great upheaval. It is completely out of the blue, completely unexpected. All her plans, all her dreams, now changed.

But young Mary responds with great faith and wisdom.

Mary knows she will become pregnant soon, so verse 39 tells us she “went with haste” to Elizabeth. No one else is likely to believe her story that her pregnancy is God’s work.  She wants to share her joy with the one person she knows who has experienced something similar.

When Mary arrives and greets her cousin, John the Baptist in utero leaps, and Elizabeth exclaims that Mary is blessed among women. She concludes by explaining why she is honoring Mary – and thus why we should honor her: “Blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (v45).

Elizabeth honors her:

  • Not because she was perpetually a virgin, for Scripture says no such thing
  • Not because she is co-mediatrix, for Scripture says that is impossible, there is only one mediator between God and man
  • Not because she is full of grace, overflowing with merit that we can tap into, for Scripture says, “There is no one righteous, no not one”

Rather, we should honor Mary because she is a woman of faith. She believes. She acts on that belief. Her plans were turned upside down. And yet she followed God faithfully.

She then expresses her response to God’s work in a marvelous song. For our purposes here, just note a few sentences:

Verse 46-47: “My soul magnifies the Lord, and my spirit rejoices in God my Savior.”

How can Mary magnify the Lord? Isn’t He already as big as he can get? As John Piper helpfully notes, we can magnify God the way a telescope magnifies stars. The stars are incredibly large, yet look tiny to us. Telescopes help us to see them closer to the size they really are. So Mary praises God, giving Him a portion of the worship He truly deserves.

And note that Mary magnifies the Lord through her joy. She could have responded to Gabriel by moping and saying, “Oh, well, I guess if that’s God’s plan I just have to go along. I can’t fight against Him. But I sure wish I could have lived out the quiet life I had planned.” That would have diminished God rather than magnifying Him.

Instead, she sees that God has lifted her out of the mundane, and given her grace for a great task. So she rejoices, and magnifies His Name.

She explains why she is so joyful in God in v48-49:

For he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name.

God could have ignored a young girl from an obscure town. But He looked at her. He graced her with His favor.

Look at how Mary returns to this theme at the end of her song:

He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;
he has brought down the mighty from their thrones
and exalted those of humble estate;
he has filled the hungry with good things,
and the rich he has sent empty away (v51-53).

God is the only strong one! He always takes weak ones – like Mary, like Esther, like David, like Daniel – and exalts them, showing that He is the source of their strength. He always takes the proud, the mighty – like Pharaoh, like Nebuchadnezzer, like Jezebel, – and humbles them, showing that their power is nothing.

Worldly power, worldly accomplishment, worldly pride are all nothing. Indeed, to the extent that they make us think we do not need God, they are worse than nothing: they are dangerous.

God always keeps His covenant, He always shows mercy. But He shows that mercy only to the humble – to the one who admits he needs God’s mercy.

As Mary sees this – as she sees that she deserves nothing from God, but like so many throughout history, she receives great mercy from Him – she overflows with joyous praise.

She could have bellyached. She could have focused on all her plans gone awry. At this point she doesn’t even know how Joseph will respond. But she rejoices in God Her Savior. She humbles herself. And magnifies God.

What about you?

Will you humble yourself? Will you admit your need for Him?

Will you thus magnify God?

He who is mighty, He who is faithful, He who expresses covenant love to His people, will do great things for you too.

You might say, “I’m not chosen to be the mother of Jesus. I’m not chosen to do anything important – so how does this apply to me?”

God has given you a task, a vital task. You are like Mary, in that no one else can perform your task.

Furthermore, like Mary, you will only accomplish God’s task by setting aside some of your own plans.

Mary found favor with God. But finding favor with God did not lead to an easy life for her – and it won’t for you.

Always, like her, we need to live a life of humility, rejoicing in God our Savior, even as He upsets our plans and leads us through suffering. For He has looked with care at your humble estate, and has chosen to use you for His good, wise purposes.

This is true for every person who is part of God’s covenant people. We all can know for sure that He has done great things for us, and will continue to do them in the future.

So: Are you within that covenant? Are you a recipient of God’s promises?

You can be. That’s why Mary became pregnant:  For your everlasting joy.

Fear the Lord. Be humble. Acknowledge your sinfulness. See Mary’s Son as your treasure. Admit that you have been proud, exalting yourself, your own plans, your own thoughts. Admit that you have diminished God. Admit that you have thus violated the reason for your existence.

Repent. Turn. Seek joy in Him. See Jesus as one who became man, lived the life you should have lived, and died to pay the penalty for sins. See Him as the One who reigns today, who will return to bring in His eternal Kingdom.

Then, like Mary the woman of faith, rejoice in God your Savior. Find joy in humility – and thus magnify the Lord.