HOUSE OF GOD AS PRESENTED IN MARK'S GOSPEL
[p. 8] HOUSE OF GOD AS PRESENTED IN MARK’S GOSPEL
Mark 1:29 - 31; Mark 2:1-5; Mark 2:15
I had thought that the early passages in the gospel of Mark would seem to illustrate the truth of the house of God. There are three houses mentioned here. The idea of a house includes a system of affection, and this is connected with the testimony. In this gospel it is the “glad tidings” as preached by Christ, and He is referred to more often as in the house than in other positions, and the thoughts connected with this work out ultimately in the idea of the house of God. Even if in Christendom the conditions are wanting for the house of God, one’s own house can be right, like Joshua’s. He said, “As for me and my house, we will serve the Lord” (Joshua 24:15).
The first house mentioned here was Peter’s. His wife’s mother was there. The Lord Jesus entered this house, and the mother-in-law was in a fever, but He touched her, and she arose and ministered unto them. It is noticeable that on her recovery she was impartial. She ministered where there was need. Her case represents a Christian in an awkward position. Her position was a difficult one for any woman, for she was living in another person’s house. Our position in the world is an awkward one.
When Jesus returned to Capernaum it says “he was in the house”. This is the second house mentioned. It was no small liberty on the part of the four men to intrude through the roof of another person’s house, but in this case it is evident there was sympathy on behalf of the person brought in, the palsied man, the four who brought him, and also the owner of the house. If one is not a preacher one can be in sympathy with the testimony through one’s house. In an ordinary household, the youngest in the house can contribute to the general welfare.
In reference to the Lord’s ministry, Luke magnifies what was done, but Mark how it was done. The house is a divine institution. Adam, Seth and others had their families, but it is formally stated with reference to Noah, that he prepared an ark for the saving of his house. This is the first mention in Scripture of the house. Jacob said when he awoke from his dream, “this is none other than the house of God”. That is to say he recognised that God had a sphere which He dominated. The believer in the Lord Jesus begins his lessons in his own father’s house. God has so ordered it that there is affection there. We cannot expect to be right in the house of God unless we are right in our own. In Job’s case things were not right when his sons were feasting in their elder brother’s house and their father was absent. The result of this was that the house was smitten at the four corners. It would appear that the secret of the matter was that Job’s wife was not in true sympathy. It was she who said “Curse God and die” (Job 2:9). The Lord Jesus met the kind of people in Levi’s house, when he was called, whom He was glad to see, the publicans and sinners. The house of God is composed of such who have been reached and set right. The introduction of the gospel into Europe was through the household. I refer to Lydia’s house and the jailor’s house. This is very encouraging, for we all have our own households. It is remarkable that after finding communion in Lydia’s house, in addressing the jailor Paul says, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). The apostle later received comfort in the jailor’s house for he was washed and fed, and his wounds were cared for there.
In considering this we see how rapidly the Lord extended His territory, and in one way it all depended on the character of Lydia’s house. The state of our households has a great deal to do with the meeting.
Of Philemon’s house it was said, “the assembly in thine house” (verse 2). Of course, in the house of God we are not fathers and mothers. Natural relationships and distinctions do not appear. God takes account of a man’s house, that is, what his desires are, although he may fail. It is an immense support to have all in one’s house saved. The demoniac was sent back to his house to testify there. It was an unbelieving house. Our houses are the first place where our testimony ought to be heard.
Noah failed in government because he could not govern himself; hence the failure in his house. Government is by example. It was said of Abraham, “he will command his children and his household after him” (Genesis 18:19). Moses began well, his mother was marked by faith. It was a good household. Isaac was governed by his appetite a terrible thing to be governed by and to set before one’s children. He had only two children. Jacob had twelve children, he was a family man, and a man of prayer. He gathered his family together and told them what was going to happen. Set right principles before your children and present them before God in prayer and supplication; then leave them to God, He will make it good. The children may take a wide detour, but you can have confidence that God will bring them back.
If the Lord has His place in the house all will be right. This is seen in a striking way in Mark’s gospel. Notice how even little children are considered, and such ought not to be overlooked by any of us. If you return to your home from a good meeting you will have to show yourself a better father in your household. The house of God is the place of prayer, and it is also evangelical. There should be sympathy there for all those who are around. The woman in the city, who was a sinner, found no sympathy in Simon’s house, but the Lord [p. 11] being there she found sympathy from Him. He called her “Daughter”!
We want all the affection that we can find. It is invaluable in our own house and equally so in God’s house. In the household there is not only the child, but also the son. He has affections as a child, and intelligence in the thoughts of his father, being a son. In the house of God we have our place as children, where mutual affections between the Father and the children are known, and we have our place also as sons. As such we are intelligent in the Father’s thoughts, and consequently we can serve acceptably.
At the end of Mark’s gospel the servants are sent out to serve. They had been in the house with Him; hence they were qualified to serve.