Turn in the Word of God to Mark 2, passage read a moment ago. This passage raises a couple of questions. First question is this, what kind of Jesus do you want? Running alongside that, what kind of Jesus does everybody want? This has always been a central issue. Even in the ministry of Christ on earth, He asked the disciples whom the men say that I the son of man am. And the disciples gave him the various responses and attitudes that many people have. But then he drives home the question to the disciples themselves. He asks them, what do you believe? What do you understand? What do you know? He makes it personal. And always there is that direct personal application to us. What do you believe about Jesus? 1 Corinthians 1, Paul likewise addressed this whole question, showing the different attitudes between the Greeks and the Jews. What kind of Jesus did they want? Well, for the Jews, they wanted a mighty Jesus. not a mangled Jesus. The Greeks wanted a clever Jesus, not a crucified Jesus. What kind of Jesus do you want? How many actually want what we might call the utilitarian Jesus? The one who is always there when they need him, but doesn't interfere, it doesn't make demands upon them, and certainly doesn't embarrass them whenever they're with their friends. That's the kind of Jesus that they prefer. The one who's not an embarrassment. The one whom they, shall we put it this way, introduce to their friends without any embarrassment. Well, Mark won't let you get away with that. Because what Mark is determined to do by inspiration is to tell you of the real Jesus. This Jesus who argues, who refutes, who scandalizes. Which brings us to this particular narrative. And there is an immediate question that we need to ask because it reflects, the answer will reflect how we read the Bible. Who is the center of this narrative? Who's really the center? How many will focus on Levi? Preachers like Levi, they like to focus on Levi. Well, Levi's not actually the center. Levi is simply the scaffolding in which the center is set before you, because the center of the narrative is Jesus Christ. I remind you of verse one. In one sense, chapter one, verse one, is the theme of the entire gospel, the gospel of Jesus Christ, the Son of God. And that's what he is determined to set before you, Jesus Christ, the Son of God, and all of these very contacts. So let us now focus on the context. But you know how we all love a human story, don't we? I mean, we would love to invite Levi along and say to Levi, we'd like to ask you some questions, but tell us about your day. And tell us about your background and your family. We would love all of that, wouldn't we? Mark says, Jesus Christ is the center. So we look at this section 13 through 17 under the heading, the scandalous Jesus. The Jesus who scandalizes people. Well, that's not the Jesus that our culture wants. I suspect it's not even the Jesus the ecclesiastical world wants either. They don't want a scandalous Jesus. So let's follow the scandal that Mark sets before you. First of all, verse 14, a scandalous call. The context matters, it's verse 13. He went forth again by the seaside and all the multitude resorted onto him and he taught them. So Mark is telling you, keep your eye on the Lord. Keep your eye on Jesus. Where is he? What's he doing? Well, he's preaching. Just as he did in the previous section. The Lord is the greatest of preachers. So here he is preaching. And there is obviously significance to all of this because in the course of his walking and teaching, he comes to Levi. Meeting Levi was clearly not an accident. It was all part of the plan. The Lord went there to meet Levi. So what are we told about Levi? We're actually told very little. We're told of his family. He's the son of Alphaeus. Who's Alphaeus? What did Alphaeus do? When did Alpheus get married? How many children did Alpheus have? We don't know because it doesn't matter. It's enough to tell you there's the family. We're told his job, now this does matter, sitting at the receipt of custom. And immediately you are to see two huge problems with this Levi. He was a collaborator. He was lifting taxes for the Romans. And second, all these people were automatically deemed to be corrupt because they got their income by having part of the taxes for themselves. So they would pay the portion of tax to the state The rest they kept for themselves. So if you complain about taxes going up, well, here's a reason. Because he had to feather his own nest in order to make a living. Jewish writers did not like publicans. In Jewish law, publicans were barred from the synagogue. Obviously then they asked you what your job was if you said you were a Republican. You just didn't get into the synagogue. Such was their corruption. One Roman writer tells us that he saw a monument, quote, to an honest tax collector. That shows you how rare they were. The Jewish mission that tells us When a Republican entered your house, your house was immediately declared defiled. It was polluted. You begin to realize that in this Jewish context, calling Levi, sending out the receipt of custody, was a shock. Let me remind you very quickly about Roman taxes. It's not the major point, but it's important you grasp the significance of this phrase. There were a range of taxes. There was a property tax. Then there was a poll tax. Margaret Thatcher wasn't the first. Poll tax. Then there was a sales tax. Then there was a road tax called the toll. Obviously, Levi was sitting there lifting the tools of all who were passing by. He was doing his job, we might say. Well, I suppose somebody had to do it. And the Lord comes and he stops at Levi and he simply says, doesn't even say, Levi, son of Alphaeus, just stops, pauses, and simply says to Levi, Follow me. And he arose and followed him. Would you do that? What was there about Jesus that this man left his post, his job, and everything, and followed him? No other words were spoken. There's no long conversation. He doesn't engage evidently as Mark describes it in any conversation with him. He has come seeking Levi and he says to him, follow me. Clearly there is something in the person of Jesus in his authority that instantly energized Levi to leave his post. Job, money. We would want to know, Levi, what happened to all the money you gathered that day? I mean, what'd you do with that? Mark isn't interested, so we're not interested. He simply rises up, follows Jesus. Those two words were enough. to change this man's life. Publican follows Jesus. That's going to be quite a shock to the system. Imagine Jesus calling Levi. Would that make your heart rejoice of all of the Levi's in our community? left all unfollowed Jesus? I hope it would. It would scandalize the whole country and say, it's quite wonderful. Is that how you would view it? Or would we look at them and say, well, before you go any further, we're going to have a whole list of things you need to change, you know? The Lord just simply says to Levi, follow me. That's it. Then secondly, verse 15, a scandalous feast. This is where the scandal really begins to reveal itself. And Jesus is in the house of Levi. That much we can see. But here's the fascinating question. Who exactly is the host? Is it Levi or Jesus who is the host? Because it's not Levi we all sit with. They sit with Jesus. How often we could just run through that sentence, fail to stop and ask, but who's hosting this? We know the venue. The venue is his house. Obviously, Levi's house. But who's actually the host? It's Jesus who is the host. Now that's a shock. Luke tells us, yes, Levi organized it. But what Mark is doing, Mark is saying, don't look at Levi. Look at Jesus. They're all here because of him. He is the center of attention. He's the center of attention for Levi, and he's the center of attention for all these various strands of people who are there. So who came to sit with Jesus? Publicans, sinners, verse 15. The two lowest categories of society, by Jewish reckoning that is. So here in this house are frankly the scum of society. That's who's in this house. That's the scandalous. But also, There are disciples. For the first time, they're mentioned here as a group, Jesus and his disciples. Now Mark will not tell you who they are until you get into chapter three, beginning at verse 14. It's simply enough to tell you, the disciples. And again, you want to know, who are these disciples? Mark says, just forget about that for the moment. I'll tell you that in due time. He's slowing you down. He's saying to keep looking at Jesus. All these other questions you have, just set them to one side. Park it. Don't worry about it for now. Don't be in a hurry. But let's get the grips with Jesus. And then there's all the rest who came. They followed him. and all those who came clearly didn't care much about etiquette and custom and rules, which upsets the scribes and Pharisees. So here in this house, the house of Levi, publicans, sinners, Jesus, his disciples, and the pride of others. Now what is the significance of having set a feast? Well, in Isaiah 25 and Isaiah 55, he speaks of such. Isaiah 55 verse 8, the Lord God has gathered the outcasts of Israel said, yet will I gather others to him besides those that are gathered unto him. There is something prophetic about this, the gathering of these outcasts. Who cares for outcasts? Levi does. because Levi was an outcast. He wasn't allowed to get into the synagogue right now. Levi has an interest in the outcasts. He brings the scum into his house. That's why I read to you from Psalm 2-4, he brought me into his banqueting house and his banner over me is loud. There is something scandalous but wonderful about being at the banquet with Jesus. They're all on the same level, aren't they? No difference amongst them. They're publicans and sinners. What a wonderful banquet it now becomes. Here's a preview of the messianic banquet to come. So Mark wants you to feel something of the scandal, even of the feast. The whole house polluted and everyone who comes they think is polluted also. Well, my dear friends, Mark is rejoicing. It's a wonderful feast. That's what he's saying to you because Jesus is there. But then thirdly, verses 16 and 17, a scandalous explanation. When the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? The scribes and the Pharisees. Here's the first reference to Pharisees by Mark. and they're placed alongside the scribes, the two most powerful religious groups in society. If you had any questions on anything to do with the law and with religion and its practices, you went to the scribes and the Pharisees. They were a very, very powerful, influential grouping. They were the best of neighbors, let's not forget. You would happily live beside a scribe and a Pharisee, up beside a publican and a sinner. They could rob you when you're out on holiday. You don't know what those publicans and sinners would do, but the scribes and Pharisees, they'll be the best of neighbors. Given the state of our country, we can deal with a pile of scribes and Pharisees. They'll try and put some of these things right in our country. And you see what a mess all these liberal elites have done with it all. But the fatal flaw with the scribes and the Pharisees, their thinking was simply Pelagian. That was their basic problem. A modern form of Pelagianism is Arminianism and Romanism. What's the fatal flaw? The fatal flaw is our works will be sufficient. We can earn and merit that righteousness. They just never grappled with the doctrine of sin. They could define the sinner, but it always excluded themselves because they were scribes and pharisees. They could categorize their neighbors. Their neighbors were either righteous like them, and in a few more categories, the good, or when you got to the bottom of the scale, publicans, sinners. Can't get any worse than that. And what shocked them, Christ, this rabbi, who taught in their synagogues, remember? He's just been preaching in the synagogues of Capernaum, and yet here he is now. They didn't mind him preaching beside the sea, along the way in the streets, but here he is now in this house with publicans and sinners. And you will notice they didn't even mention his name. They didn't say Rabbi Jesus, they said he. That's about as much and as far as they could go with disdain. He, eat it and drink it, Republicans and Syrians. Well, Jesus heard what they were saying, and so he responds with two arrows. He stabs the scribes and Pharisees. The first arrow. He takes a common proverb that everyone knew. Indeed, it's still true. They that are whole have no need of the physician, but they that are sick. That's a well-known proverb, long documented in history. The Lord takes his first arrow, stabs him with it. And then while they're recovering from that, he comes with a second, I am come, not to call the righteous, but sinners to repentance. Lord Jesus Christ and his ministry makes a number of these statements that explain his mission. We will take a quick dash through three gospels, looking at some references. Mark 5, 17. And they began to pray him to depart out of their coast. And when he was come into the ship, he that possessed with the devil prayed him that he might be with him. The Savior tells him, go and tell what great things Jesus has done. If you go on over to or back to Matthew chapter 10 and in verse 34, Think not that I am come to send peace on earth. I came not to send peace, but a sword. Turn to Luke's gospel. Luke chapter 12 and verse 49. You have the same point there, I am come to send fire on the earth. And what will I? if it be already kindled. Luke 19, and in verse 10, for the Son of Man has come to seek and to see you, that which was lost. And John has to see him. We'll just do one from John. John 5, 43, I am come in my Father's name, and you receive me not. I am come. And so he uses the same here in Mark's gospel. I am come. Why did he come? As a negative, not to call the righteous positively, but sinners to repentance. So this raises a question. Who are the righteous? Well, the righteous are here. They're the scribes and the Pharisees. those theological palatians who think that they are sufficiently good for their works to be rewarded, those who think their own righteousness is enough. Now remember, the Savior is not saying scribes and Pharisees cannot ever be saved. After all, Paul was a Pharisee. What he is saying, that as long as they think their righteousness is enough, they will never run to Jesus for salvation. The scribes and the Pharisees must be brought to see their self-righteousness as useless. That's why this call to repentance is so important. Calling sinners to repentance matters because the Church is deliberately and openly and publicly stating what the Bible says that all are sinners. There is none righteous, not one. There is none who possess a righteousness in themselves that will ever be accepted by God. to call sinners to repentance. That is fundamental. And it's fundamental for two reasons. It's fundamental to sinners that sinners are told and that sinners are called to repentance. And it's fundamental for the church. If the church loses the ability to call sinners to repentance, It has put a stake through the heart of his very existence. Why does it matter? Because all are sinners. So the Lord Jesus Christ here in Mark, he's laying out his own program. This is what his mission is. At the same time, he is confirming the message of John in chapter one, who called sinners to repentance. So my dear friends, to be faithful to Christ and to be like Christ, preachers must call sinners to repentance. And we don't need to become Arminians in order to do that. We don't need to alter a single doctrine to do that. We don't need to take an Arminian position that says God loves you, Christ died for you. That is not the position of the church. It is not the position of scripture, and it's certainly not the position of the Westminster standards. So we don't have to alter our theology. We simply need to do what Jesus did, and that's call the publicans and sinners to repentance. To forsake all and follow him. Well, let's come to a couple of points of application. Surely the first one you immediately notice is that Jesus never accommodates sin, but confronts it by calling to repentance. Here is the second of five conflicts that Mark records in chapter two and the chapter three. The first confrontation involved forgiveness of sins. The second confrontation is here, eating with sinners. In both instances, Jesus could have avoided conflict by doing things differently. He could have been a clever ecclesiastic, like modern clever ecclesiastics, and avoided all confrontation, avoided conflict, avoided anything like that, but in both cases, the Savior deliberately confronts. He confronts the scribes. Now he confronts both the scribes and Pharisees. And the contrast, my friends, is significant. Levi followed, they did not. Publicans and sinners sit with Jesus, they did not. You see, being with Christ, following Christ, immediately puts you at odds with the culture in which we live. It's inevitable. It puts you at odds with everyone else, not because Christians want it that way. We don't want any trouble. We just simply want to get on with life. Get on with our duties and our callings to get everything else sorted out along the way. We don't want any problems. But my dear friends, following Jesus immediately puts you at odds with the world whether you like it or not. In fact, we should welcome it, shouldn't we? We want to show faithfulness to Jesus. You see, following Jesus alters everything. David Wells, I commend his books too, they're very helpful. But he reminds you that there are only two realities in this world, Christ or paganism. That's the only two worldviews there are. And so all the ideologies, All the religions and the cults and philosophies that exist in the world arise from within the worldview of paganism. And so he says this, the call for the church and the Christian is not adaptation, but confrontation. Church talk today is about reaching the culture, when it should be about confronting a culture. This is why this call to repentance is so important. It's crucial. It separates the gospel, the church, and the Christian, and the ministry from the world. This is why worldliness has always been a problem. Worldliness is simply seeking a policy of adapting sin to oneself and one's lifestyle, not lowering of the standards, but striving not to cause any conflict with the culture in which we live. So all kinds of people will ask you questions. What do you think of this? What do you think of that? The Christian will instantly begin in their thinking, what's the Bible say about that? And then they will formulate an answer. Some will accept the answer. Others will not. And it doesn't matter the age of the person. You can hear a 10-year-old. cursing and swearing at a Christian because they don't accept what the Christian is telling them. Just as you can hear a 50-year-old cursing and blaspheming because they don't like the answer. They would rather shoot the message than deal with the message. That's the culture in which we live. So Christ, that call of Christ, like Levi, It's a call that brings ultimately separation. But then secondly, I say to you, witnessing to others, Levi bore witness. Publican, when the Lord calls, what does he do? Moves it from the neighborhood, buys a better house, gets a better horse and cart, because, well, he's in a more select area. No, he is where he is. He invites all the people that he know, all the scum that he's run with, invites them all to the house. Come to my house, and we'll sit with Jesus. If we have lost one thing in our modern age, We have lost by and large that drive and energy and passion to bear witness to others. Talking to our neighbors. We can all talk to our neighbors about all kinds of things. We can talk about Trump. We can talk about United Kingdom, about Ukraine, Israel. We've got all the topics we'll all talk about, and we'll all vent our views on all of these things. What about talking about Jesus? The best of all subclasses. Wherever you are, get an opportunity to talk about Jesus. Levi shows you that. Fascinating pattern. Shouldn't we take time to invite others to come and worship with us? They say to you, where are you going? Oh, come with me. What was it Moses said? Come with us and we will do thee good. Shouldn't we do that regularly? Inviting others to come and to worship God with us. Thirdly, I say to you, dear friends, beware of embracing a utilitarian Christ, of wanting a Jesus who's there when you've got a problem, but you happily ignore it all as well. I think one of the reasons why the Lord sends his children problems is so that we will always run to him, and we will always be seeking him. desiring fellowship with Him. Beware of embracing a utilitarian Christ. And then finally, the coming messianic banquet that every one of us who are believers shall be at. I read it to you earlier. Revelation 19, blessed are they which are called unto the marriage supper of the Lamb. The marriage of the Lamb has come, his wife hath made herself ready. There is a wonderful banquet to come, greater than the banquet in the house of Levi, much more grand. All of the Lord's people sitting with Jesus. Are you looking forward to that? Are you preparing for that? Are you ready for it? Oh, yes, I know. At death, the souls of believers enter into glory. The banquet hasn't yet happened in that sense. that the resurrection, these bodies, raised from the dead. In these bodies, the entire company of the elect gathered together with Jesus. And when we look around us, what will we see? We'll see publicans and sinners, all the scum of the earth, but dressed and robes of righteousness, a righteousness not our own, a righteousness Jesus has wrought for us, no longer scum, but saints at that pangolin table. So when we look at this wonderful narrative by Barth, about Levi, he's saying to you, How wonderful it must have been to sit with Jesus. How wonderful it's going to be to sit with Jesus. May the Lord bless these words to your heart.