As I did last week, I want to start this week in an unusual spot. I'd like us to consider the wonderful food item known as the sandwich. Many credit John Montagu, the 4th Earl of Sandwich, for creating the modern-day sandwich. The legend is that in 1762, the Earl requested that meat be placed between two slices of bread to eat while he was gambling. Other origins of the humble sandwich go back to the times of Jesus. Historians speak of the Hillel sandwich. It was a symbolic dish eaten during the Passover Seder, combining matzah (unleavened bread), maror (bitter herbs), and charoset (a sweet paste of fruit and nuts). It commemorates the way Hillel the Elder, a prominent Jewish leader, combined these elements during the time of the Second Temple. The sandwich represents the duality of Jewish history – the bitterness of slavery and the sweetness of freedom. Whatever the sandwich's origin, what is notable about a sandwich is that the top and bottom layers hold the main ingredients together. The principal focus of the sandwich is not the top or bottom layer, but the filling between them.
I wanted to speak about the humble sandwich because, in the Bible, we find many references to sandwiches. We see a top and bottom layer to a story, bringing focus to the substance in between. And today, in our look at our reading from the Gospel of Mark, we find a sandwich with a parable nestled between the top and bottom layers. Let’s look at what Mark wanted his readers to pay particular attention to.
We begin with Mark, Chapter 3. Here, we find that Jesus had taken his disciples away from the crowds and to a mountainside. There, Jesus called twelve disciples to be his apostles. “16 These are the twelve he appointed: Simon (to whom he gave the name Peter), 17 James son of Zebedee and his brother John (to them he gave the name Boanerges, which means “sons of thunder”), 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot 19 and Judas Iscariot, who betrayed him” (Mark 3:16-19). The mountainside gathering was an intimate moment for Jesus and the Twelve.
We next find that Jesus and the Twelve were no longer on the mountainside but were in someone’s house. “20 Then Jesus entered a house, and again a crowd gathered, so that he and his disciples were not even able to eat” (Mark 3:20). Mark shifts between scenes quickly. Mark moved us from seeing Jesus and his apostles in an intimate reflective scene on a mountainside to them being in a house crowded with people. The house was so crowded and lacking intimacy that no food was offered. The abrupt changes signaled that Mark wanted to catch people’s attention to an upcoming significant moment.
The moment Mark was building toward gathered momentum with the introduction of the top layer of the literary sandwich. Mark wrote, “21 When his [Jesus’] family heard about this, they went to take charge of him [Jesus], for they said, ‘He [Jesus] is out of his mind’” (Mark 3:21). Mark interrupted the story of Jesus inside this crowded home to tell his readers that Jesus’ family was on their way to take charge of him believing that Jesus was no longer sane. The Greek for “take charge” means “to lay hands on someone to get him under your power.” It means to physically subdue a person. It seemed that Jesus’ family thought that Jesus was insane, going around the countryside shouting, “Repent and believe in the good news,” healing people on the Sabbath, challenging the religious authorities, and now appointing apostles. Only a madman or the Son of God would do that. The family chose to believe Jesus was mad. We will see later that the family discussion will reappear at the end of the story as the second layer to the literary sandwich.
Immediately after interrupting the story of Jesus inside the house to tell his readers about Jesus’ family, believing Jesus was mad, Mark interrupted the story a second time with news about religious leaders who descended upon the house. Mark wrote, “22 And the teachers of the law who came down from Jerusalem said, ‘He [Jesus] is possessed by Beelzebul! By the prince of demons he [Jesus] is driving out demons’” (Mark 3:22). The religious group viewed the cause of Jesus’ behavior differently than did Jesus’ family. The religious group did not believe Jesus was insane; they thought Jesus was possessed, even being the devil himself. The religious leaders understood Jesus was no ordinary person. Jesus had power. They saw Jesus cast out demons and realized that doing so required supernatural authority. However, the religious leaders thought only the devil or the Son of God would do and say what Jesus did. The religious leaders chose to believe Jesus was the devil.
At this point, Mark’s interruptions of the story about Jesus in the house were over. With the stage set, Mark wrote, “23 So Jesus called them [the religious leaders] over to him and began to speak to them in parables” (Mark 3:23). Again, a parable is a story, much like a joke, that plays on at least two levels with the surprise ending adding the key teaching about God, much like a punchline brings laughter to the joke.
Jesus said, “How can Satan drive out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 If a house is divided against itself, that house cannot stand. 26 And if Satan opposes himself and is divided, he cannot stand; his end has come” (Mark 3:23b-26). Mark added later that Jesus spoke this way to the religious leaders in the presence of his apostles because, “30 Because they [the religious leaders] were saying, “He [Jesus] has an impure spirit” (Mark 3:30). Jesus began the parable with the things of mankind that everyone could understand. A house divided against itself is doomed. As such, if Jesus were Satan, the one thing Jesus, if Satan, would not do would be to attack demons, as doing so would be an act of self-destruction. People could understand Jesus’ example. Jesus' point to the religious leaders was that their beliefs about Jesus lacked common sense. Therefore, logically, Jesus cannot be Satan or otherwise possessed by an impure spirit going about doing things against his interests, essentially destroying himself. They should be looking for another source for Jesus’ authority.
Jesus then offered an alternative perspective of what the religious leaders had witnessed. Jesus said, “27 In fact, no one can enter a strong man’s house without first tying him up. Then he can plunder the strong man’s house” (Mark 3:27). This part of the parable plays on two levels. First, people could understand that if you wanted to control a man’s house, you needed to physically bind the owner. This language was much like that describing what Jesus’ family intended to do to him, bind him, or take physical control of him, so that they could do with him whatever they wanted. People had no difficulty understanding Jesus’ words that binding a strong man was a necessary first step to taking over what that man controlled.
The religious leaders likely missed the spiritual dimension of this part of the parable. The spiritual dimension was that Jesus, in performing exorcisms, was binding Satan. Jesus was, in fact, a stronger man than Satan. Such strength could only come from one source: God.
Mark had previously recorded that John the Baptist foresaw Jesus' strength and power. John had said, “7 After me comes the one more powerful than I, the straps of whose sandals I am not worthy to stoop down and untie. 8 I baptize you with water, but he will baptize you with the Holy Spirit” (Mark 3:7). Jesus, the stronger, the one with the Holy Spirit, came into Satan's domain and rolled back Satan’s influence, making it clear that Satan’s end would happen. This view was the one Jesus desired his followers to see unfolding before them. Jesus wanted his followers to know that he was the Son of God, the Messiah, and that he was neither insane nor Satan. Instead, Jesus was a conqueror from the kingdom of God who had the power to bring an end to the kingdom of Satan. It was doubtful the religious leaders understood this part of Jesus’ parable.
Speaking further about accepting Jesus as the Son of God, the Messiah, Jesus taught those with ears to hear must know two critical things about God. First was the good news message. Jesus said, “28 Truly I tell you, people can be forgiven all their sins” (Mark 3:28). Let’s hear that again, “28 Truly I tell you, people can be forgiven all their sins.” The Son of God was teaching that God will forgive and wipe out of existence any sin ever committed, no matter how bad or ugly the behavior. Jesus’ words were another way of showing God’s power over the kingdom of Satan, the accuser. With the forgiveness of all sin, Satan would be made powerless. Jesus’ revelation here also made Jesus’ initial message more powerful. Jesus said, “Repent and believe in the good news.” Knowing that your sins can be forgiven gives rise to a sense of joy and hope. But Jesus added a second teaching about God with these words. “People can be forgiven all their sins and every slander they utter, 29 but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin” (Mark 3:28b-29). God will forgive every sin and slander, but God will not forgive those who claim that the Holy Spirit of God is unclean or is of Satan. Jesus’ words were a direct warning to the religious leaders that to say He was doing the work of Satan would be a total perversion of the truth, a rejection of God, and would be unforgivable. The religious leaders had placed themselves outside of God’s grace, and there they would remain for eternity. As we make our way through the gospels, we find that the stance of the religious leaders against Jesus never changed and would eventually cause the religious leaders to bring about Jesus’ crucifixion.
To slander God as the religious leaders had done and give credit to Satan for the things of God resulted in their eternal death. Jesus’ words were most sobering.
Mark then interrupted the story of Jesus within the house with these words, “31 Then Jesus’ mother and brothers arrived. Standing outside [the house], they [Jesus’ family] sent someone in to call him [Jesus]” (Mark 3:31). This is the bottom layer of the sandwich. To remember, the top layer of the sandwich was in verse 21, “21 When his family heard about this, they went to take charge of him, for they said, 'He is out of his mind’” (Mark 3:21). The coming of Jesus’ family and the arrival of Jesus’ family creates a literary sandwich bringing great emphasis unto the spiritual teaching bound between the two layers.
What should we take away from Mark's sandwich-style parable of Jesus? I think there are three things for us to contemplate today.
First, denying Jesus is the first step to eternal death. Mark stated the simple truth of Jesus in Chapter 1, verse 1, “The beginning of the good news about Jesus the Messiah, the Son of God” (Mark 1:1). When people begin to deny Jesus as the Messiah or deny Jesus as the Son of God, they are starting their walk down the unforgiveable path. It is just that simple.
Moreover, any church that calls itself a progressive Christian church is in danger. That church has left the path of Christ and is on the unforgivable path that leads to eternal death. I say this because progressive Christian churches deny the supernatural presence of Christ and/or Jesus’ standing as the Son of God. There is a paper-thin line between denying Christ or altering Scripture to make Christ who you want Him to be, and blaspheming the Holy Spirit. It should come as no surprise that the progressive church scholars believe Jesus never said, “Whoever blasphemes against the holy spirit is never forgiven, but is guilty of an eternal sin” (The Five Gospels). Of course, they would have to say that to feel comfortable in their other alterations of the gospels and the New Testament. We must exercise care in choosing only to belong to churches and Bible studies that accept the authority of Scripture. Jesus taught the truth so that we would have life. Jesus said, “Repent and believe the good news!” (Mark 1:15). “Don’t be afraid; just believe” (Mark 5:36). “Everything is possible for one who believes” (Mark 9:23).
Second, we should be grateful to God for forgiving all our sins and slanders when we believe in Jesus, the Messiah, the Son of God. All means all. It is hard to imagine a more profound difference between belief in Jesus, who forgives all sin and leads to eternal life, and the denial of Jesus, which leads to the unforgivable sin and eternal death. That is the essence of the Biblical sandwich Mark created for us in Chapter 3. God said to the people long ago, “I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live 20 and that you may love the Lord your God, listen to his voice, and hold fast to him. For the Lord is your life” (Deuteronomy 30:19b-20a). If you have not publicly accepted Jesus and chosen life, do not delay. If you have accepted Jesus but were not baptized as a public profession of your faith, do not delay. Express your joy at being saved from sin. Express your gratitude to God for extending forgiveness to you through Christ. Choose life.
Third and finally, Jesus revealed to his listeners, who now include us, that Satan’s doom is sure. The parable made clear that the actions people witnessed as Jesus cast out demons were not those of a kingdom in conflict, a kingdom divided. Jesus’ casting out demons was evidence of a conflict between two kingdoms, in which the kingdom of God would ultimately prevail. Satan, though powerful, was and remains no match for the power of Christ. Satan loses every time in the battle between kingdoms, and it is not even close. As the lyrics to “A Mighty Fortress Is Our God,” say: “And though this world, with devils filled, Should threaten to undo us, We will not fear, for God hath willed His truth to triumph through us: The Prince of Darkness grim, We tremble not for him; His rage we can endure, For lo! his doom is sure, One little word shall fell him.” Satan’s doom is sure.
Jesus brought the prophecies of Isaiah to life before the people. Jesus said He had fulfilled the words of Isaiah, “The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to proclaim good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners” (Isaiah 61:1). In Christ, we are freed from Satan. Praise God indeed.
Therefore, let us choose the path of life, be freed from sin, and praise God for our salvation from darkness. Amen and Amen.