During Jesus’ lifetime, the Jews of the Intertestamental period existed under the occupation of Rome in their ancestral home of Judea. The two things they had going for them were the geographic promises of God in Gen 12:7, that they would possess the land of Canaan and the identity that came with the promise of Gen 12: 2-3 as the means of God’s blessing to the world. These promises became barriers to their recognition of Jesus as the promised blessing.

In the midst of this turmoil between their understanding of the promise, and Jesus as the fulfillment of that promise, Jesus began his public ministry. Jesus would buck repeatedly at the methods of thought, belief, and behavior he found entrenched in the minds of the religious leadership in Jerusalem and the Temple. Jesus’s presence and instruction were turning the Jewish world on its head; undermining systems that had developed through hardship and rational thinking, in favor of the freedom God wanted his children to experience in Christ.     

The Five Controversies

The Apostle Mark describes Jesus’s time in Capernaum by shining a light on five controversies Jesus evoked.

1. Mark 2:1-12

   Jesus forgives a paralyzed man’s sins and then, to prove He had the authority and power to forgive sin, he heals the paralyzed man and tells him to get up, grab his bed, and go home. The Scribes who witnessed Jesus' actions thought to themselves, “only God can forgive sins, ” and they were right, but they were unaware and ignorant of who Jesus was. The Scribes, who knew the Scriptures front to back, had become so concerned with conformity and tradition, instead of compassion and love, that they missed the Messiah sitting right in front of them.                      

2. Mark 2: 13-17

   Jesus upsets the religious leadership again by associating with sinners. The Scribes and the Pharisees question Jesus’ bona fides because no righteous man would associate with sinners for he himself would become soiled. In the established religious leadership minds, Jesus is demonstrating that he is not someone who can be followed. In response to these accusations, Jesus explains he has to be with them (the sinners) if He is going to restore them to fellowship with God. To avoid sinners is actually counter to God’s Law to love one’s neighbor as oneself and lead them to righteousness. The Pharisees and Scribes misunderstood the Law, which allowed them to use it as a weapon against people instead of a means to elevate and restore them to fellowship with God.

3. Mark 2: 18-22

   This time they recruit the disciples of John to join the Pharisees to show how the righteous and faithful of God fast twice weekly while Jesus and his disciples do not fast at all. The point they aimed to make was that Jesus does not follow orthodox faith practices and therefore He should not be followed at all. In the eyes of the Pharisees, Jesus is a bad Jew who will lead others down a path to destruction. 

   Yet Jesus uses three examples to show them something new and better has arrived if they would just step back and see the reality before them in Mark 2: 19-22. Utilizing three examples Jesus explains that this new system cannot be joined with the old tradition because they are not compatible. The old must be replaced and release its control. Likewise, the new cannot be contained in the same vessels as the old because the new way would burst the old. In other words, people must be born again to fully understand the Law and the Kingdom of God. 

4. Mark 2 23-28

   To truly drive the point home, Mark describes how Jesus upset the Pharisees by not following their hypocritical understanding of the Sabbath in Mark 2 23-28. The Pharisees attempted to show Jesus as an unworthy leader because his followers were violating their rules on the Sabbath, but Jesus responds by showing the Sabbath is for man, not the other way around. Basic human needs must still be met on the Sabbath. However, the Pharisees were using the Sabbath as a hammer against their fellow man when God gave it as a blessing.

5. Mark 3: 1-6

   The fifth controversy, in Mark 3: 1-6, is similar to the fourth.  Jesus is inside a synagogue, surrounded by the enemy. Jesus asks the Pharisees if it is lawful to do good on the Sabbath or to do evil, to save a life or to kill?  The Pharisees did not respond, so Jesus healed a man right in front of them. Jesus did good on the Sabbath and they were not too friendly or happy about it.  The Pharisees proceeded to leave the synagogue,  seek out the Herodians, and plot ways to destroy Jesus. So, in response to the good  Jesus did on the Sabbath they were angry, but they had no problem doing evil on the Sabbath as they sought out people to kill him. In so doing the Pharisees showed the hypocrisy of their Sabbath observance for what it was.

Being “bad” to do good

By being a “bad Jew” Jesus was able, through his action and language, to reveal how limited the Pharisees’ and Scribes’ understanding of the Word of God was. Instead of bringing people closer to God they were driving people away and making it nearly impossible for people to build a relationship with God. This was the same age-old problem of the Abrahamic nation that resulted in their banishment to begin with.

In modern times, Christians are often being good citizens of a nation-state at the expense of being good Christians. Christians have created idols out of the State and all of its bodies, often placing the military, the flag, a political party, or the authority of Government above and before their Christian beliefs. In the United States, Christians have elevated these idols to the status of gods and place hedges around their faith in their Creator if it conflicts with any of their idols. This hypocrisy of faith often becomes a barrier to others believing in Jesus but also keeps Christians from actively living out what God has called us to be in this world.

It is time to be good Christians. If we will be faithful to the Kingdom of God, it will seldom equate to being a faithful patriot to a temporal nation-state.

About the Author

Ian Minielly is a full-time vocational pastor. He considers himself an “oddball” in ministry for his peaceful understanding of the Kingdom of God and how limited of a role Christians should have with the State.

Regarding how he came to this stance, he says, “God spared me and showed great mercy in opening my eyes to love, and against war and the State. To see the great work God did in me, previously I spent more than seven years as an intelligence analyst for the Defense Intelligence Agency, focused on Counter-Proliferation of WMD material and systems. Prior to that, I spent more than nine years in the infantry and Special Forces (I was a Green Beret). Once I became a believer, I found the biblical expectations of God were in opposition to my profession in the military and my nationalism. God slowly peeled this understanding back and I left the army and nationalism.”

Ian has published three books, Emily's Tears, Revoked Consent, and The Genetic God, which are available on Amazon.

He also has a YouTube channel if you would like to see him in action!