Bible Commentaries
Mark

Commentary on the Gospel of Mark

By

C.E.W. Dorris
(c)1973 by Gospel Advocate Co.

INTRODUCTION

I. THE WRITER

Mark was not an apostle but an evangelist. He is mentioned in Acts 12:12; Acts 12:25 as "John whose surname was Mark." John was the Jewish name, and Mark, a name frequently used by the Romans, was adopted afterwards, and gradually superseded the other. The passages in the New Testament where the names are mentioned enable us to trace the process of the change. The John Mark of Acts 12:12; Acts 12:25 and the John of Acts 13:5; Acts 13:13 becomes Mark only in Acts 15:39; Colossians 4:10; 2 Timothy 4:11; and Philemon 1:24. The change from John to Mark is analogous to that of Saul to Paul. We doubt not that the disuse of the Jewish name in favor of the other was intentional, and that it was overruled by the providence of God.

The mother of John Mark was named Mary. She lived at Jerusalem, and was probably born in that city. (Acts 12:12.) She was a well-known disciple of our Lord in Jerusalem and her home was a well-known resort for the brethren. (Acts 12:12-17.) Her home was so well known among the brethren as a resort for the disciples of Christ, that when Peter was released from prison by an angel, though it was midnight, he immediately went to her home to make known his release, and to send word to James and the brethren. (Acts 12:12-17.) There he found "many were gathered together and were praying," doubtless for his release from prison. Mark and Barnabas were cousins. (Colossians 4:10.) Barnabas early became one of the most noted men in the church at Jerusalem. (Acts 4 :36, 47; 19:26, 27; 11:22-24.) Probably Mark was converted by Peter by associating with him in his mother’s home, for he speaks of him as "Marcus my son." (1 Peter 5:13.)

Mary, the mother of Mark, seems to have been a woman of some financial means and influence. Her home being a rallying place and center for the representatives of Christ in those dangerous days seems to indicate this to be a fact. The indications are that she was a widow, owning other property besides her home in Jerusalem and that she was in easy financial circumstances, very hospitable, and well acquainted with the apostles and other leading brethren in the church at Jerusalem.

Some think that the "young man," who followed Jesus on the night of his betrayal, and who, on being caught by men of the mob, fled naked leaving his night robe in their hands, and which is related by Mark (Mark 14:51-52), was Mark himself--that he suppressed his own name while relating the story

which he had the best means of knowing.

II. SOURCES OF INFORMATION

It seems that from the beginning of the mother congregation in Jerusalem, if not during the personal ministry of Jesus, John Mark associated with the apostles in his mother’s home where, doubtless, he acquired much knowledge of Jesus from them. In addition to these opportunities of learning about the life and works of Jesus from these inspired men, Mark for some years was intimately associated with Paul and Barnabas, laboring as their "minister," or assistant (Acts 12:25; Acts 13:5; Acts 15:37-39);later associated with Peter in a similar way (1 Peter 5:13);and then again with Paul (Colossians 4:10; 2 Timothy 4:11) .

During Mark’s associations with the apostles he must have heard them repeat many times the events in the life of our Lord. It must have been impossible for Mark to have had better natural advantages to know of the facts of which he wrote unless it had been an opportunity to have been an eyewitness of the sayings and doings of Jesus.

We consider the position of some that Mark was an uninspired man to be false. True we have no direct statement in the New Testament that he was inspired, yet we have ample testimony from inspired writers to warrant us in saying that he was inspired and that he was guided by inspiration in the things he wrote. The apostles had the power to impart miraculous gifts to others through laying on of their hands. It was a custom of the apostles to impart spiritual gifts to prominent men in the churches where they went, and especially to their travelling companions and fellow laborers. It was in this way that Philip, Barnabas, Simeon, Lucius, Manaen, Silas, Judas, Timothy and Titus received their miraculous gifts (Acts 8:6; Acts 13:1; Acts 15:32; 2 Timothy 1:6); and individuals in the churches in Samaria, Ephesus, Corinth, Rome, Galatia--in fact all churches in apostolic days received similar gifts (Acts 8:14-17; Acts 19:6; 1 Corinthians 1:4-7; Romans 15:14; Galatians 3:5). Now for one to assume that Mark, who was, at different times, and for many years, a companion and fellow laborer of two apostles, was overlooked in the distribution of these gifts, would not only be unwarrantable but absurd. Not only is this true but Mark was regarded by inspired men as especially fitted for work which was usually performed by men possessed of miraculous gifts. He was selected by Paul and Barnabas to assist them in their work while on their first tour among the Gentiles (Acts 12:25; Acts 13:5); and although, on their second tour, Paul declined his company, Barnabas preferred him and separated from Paul rather than separate from Mark (Acts 15:36-39). Later he was sent for by Paul during the last imprisonment of the latter, for the reason he was profitable to him for the ministry. (2 Timothy 4:11.) We therefore conclude that Mark was well prepared both in knowledge and spiritual gifts to write the book that bears his name. Its right to a place among inspired books has never been questioned.

In the early ages of the church the gospel by Mark was called Peter’s gospel for the reason it was thought Mark wrote as a scribe for Peter but we doubt that he did. We see no reason for concluding that he wrote as Peter dictated, nor for calling it Peter’s gospel. Mark writes more briefly than Matthew or Luke. He was a Jew.

III. FOR WHOM WRITTEN?

It is thought by some authors that Mark wrote specially for Gentile Christians. They reach this conclusion for the reasons that he omits the genealogy and all the accounts of the early years of both John and Jesus--that he quotes but little from the Old Testament, and makes but few references to the prophets--that he makes no effort, like Matthew in the sermon on the mount, to show the relation of Jesus to the old dispensation and does not use the word "law" a single time, to all of which Gentiles would attach less importance than would the Jew. But this position has but little if any bedrock for a foundation to rest upon, since the New Testament is silent on the question.

IV. WHEN WRITTEN?

Irenaeus tells us that Mark wrote his hook after the death of Peter and Paul; but Papias and Clement of Alexandria, who were also early writers, tell us it was written during Peter’s lifetime. Since the early writers do not agree and since the New Testament is silent on the question, the time when Mark wrote the book that bears his name cannot be positively ascertained. It must have been written some time before the destruction of Jerusalem, A.D. 70, otherwise so remarkable a fulfillment of Christ’s prediction in the thirteenth chapter would have been mentioned.

V. PLACE WRITTEN

Clement of Alexandria, Eusebius, and Jerome mention Rome as the place of the writing; but Papias and Irenaeus, who wrote earlier, do not speak of it. Some think because Mark was with Peter at Babylon (1 Peter 5:13) that Babylon was the place of composition. Alexandria is mentioned as the place by Chrysostom, but this is not confirmed by any of the other early writers. As the New Testament does not locate the place and since the early writers are not agreed, we conclude that the place of writing is as uncertain as the time.

VI. EVIDENCES OF ITS TRUTHFULNESS

The four writers of the New Testament of the life of Jesus give brief and clear statements of some things Jesus said without comment--without praise or blame. This is peculiar to all the writers of the Bible. All other biographers praise or blame their heroes; try to prove they are good or bad. The Bible writers state facts with more than human impartiality and fairness, and leave the facts for the readers to draw their own conclusions. This, of itself, indicates a quality in the writers that is above human. It indicates God directed in the writings, as perfect fairness and impartiality are characteristics of God. The simple, clear, pure style of the Bible has been recognized as the perfect model for all nations into whose language it has been translated. The words used are the simplest, are those of the common people. The illustrations are from the common everyday affairs of the life of the common people. This shows it was intended for the common people--especially, and it was intended that the common people should understand it. While all admire the style of the Bible writers, even with them as models none have ever been able to equal or even approximate them in simplicity of style or in the impartial and unprejudiced style in which they write. While inspiration secures this perfect impartiality and fairness of narration, it does not destroy the peculiar and personal characteristics of each writer. Matthew, Mark, Luke, John, Paul, Peter, James, each has his own peculiar style, uses the phrases and words peculiar to himself, as do uninspired writers; so that while the divine spirit secures to them infallible faithfulness and truthfulness, it does not destroy their human tastes and peculiarities. The records of the sayings and doing of Jesus, like himself, combine the divine and the human. These writers, as do all the writers of the Bible, tell exactly what was done. They set down the evil deeds of the best men, and of their best friends, without favor or affection. They record the good deeds of the evil and of their worst enemies without partiality or prejudice. The writers of the gospel never say that Jesus was a good man. They never praise or blame him, his teachings, or his actions. They tell what he did, what he said. They tell this one said he was a good man, that one said he was a bad man, one said he bath a devil, another he is of God, but no shadow of opinion do they give. They tell their own sins and shortcomings without excuse or palliation. The testimony they bear concerning Jesus and all is the perfect model of the testimony which human courts and judiciaries have in vain sought to attain through all the ages of man’s existence. It is only found in its perfection in the Bible. This simple, pure, impartial style in the Bible declares its divine origin. In this it is in perfect harmony with the claims and the works of Jesus.

Some raise objection to the characters of the men of the Bible because the best of men are recorded as doing evil--frequently guilty of gross crimes. They do not consider that the knowledge of these sins comes through the more than human fairness and truthfulness of the witnesses, which stamp more indelibly the truthfulness of the story that is told. That they are willing to tell the sins of their friends gives the stronger assurance that the good things they tell are true. The best of men commit great sins. Only Jesus, though tempted in all things as we are, was without sin. He gave to the world the only spotless character it has ever seen. He fulfilled the law with faultless obedience, and gave to man the perfect model of the character that God desires him to strive to attain.

SIGNS FOLLOWING BELIEVERS

Mark 16:17-18

17-18 And these signs shall accompany--The signs or miracles mentioned below will follow as proof that those performing them, and the message delivered by them, are from God.

them that believe:--The apostles and those members of the church during the apostolic days who were endowed with like power.

in my name--By my authority, and using the power that I would in such cases, if bodily present. This was done, and in this they differed essentially from the manner in which Jesus himself wrought miracles. He did it in his own name and by his own power.

WHAT IS A BIBLE SIGN?

It is "a remarkable event, anything out of the ordinary; an event manifesting divine .power for some special end; a miracle; a wonder." It is something worked. "Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty works." (2 Corinthians 12:12.) It is "a supernatural operation performed by the power of God." "No one can do these signs that thou doest, except God be with him." (John 3:2.) Who worked Bible signs? God. "And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed." (Mark 16:20.) The apostles obeyed the command, "Go ye into all the world, and preach the gospel to the whole creation." (Verse 15.) The Lord kept his promise, "Lo, I am with you always, even unto the end of the world." (Matthew 28:20.) The Lord was not only with them, but worked with them. What did the Lord do? Confirmed the word preached by the apostles. How did he do it? "By the signs that followed." Then the promise, "These signs shall accompany them that believe" (verse 17), was fulfilled. The Lord confirmed the word preached by the apostles by working the signs. The signs were proofs that the apostles were God’s messengers, and that the message delivered by them was God’s message. How did God work signs? 1. Through Christ. "Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know." (Acts 2:22.) 2. Through inspired men. "All the multitude kept silence; and they hearkened unto Barnabas and Paul, rehearsing what signs and wonders God had wrought among the Gentiles through them." (Acts 15:12.) God worked miracles (signs) through Christ and inspired men as his agents or representatives. How did God work through agents? By his spirit. "In the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ." (Romans 15:19.) God did not leave heaven and come to the earth to work signs, but he sent the Holy Spirit to his earthly representatives and through them worked the signs. Working signs is one thing and signs following is a different thing. Signs must be worked before it is possible for them to follow. Thunder follows lightning. But it is impossible for thunder to follow before the lightning flashes. It is as much impossible for signs to follow before they are worked as it is for thunder to follow before the lightning flashes. When the lightning flashes you may expect the thunder to follow but not before. So when the signs are worked we may expect them to follow. God worked them (verse 30) so we may expect them to follow as he promised (verse 17).

What were the signs to follow? 1. They shall "cast out demons." This was done. (Acts 8:7; Acts 5:16.) 2. "They shall speak with new tongues." This was done on the day of Pentecost as well as at other times. (Acts 2:4-11; 10:46; 19 6; 1 Corinthians 12:10.) A new tongue is a language not studied or known. On Pentecost the apostles preached the gospel in thirteen different languages. Languages they had never studied and knew nothing about. It was, of course, the Spirit speaking through them. 3. "They shall take up serpents." Paul did this (Acts 28:5) and was unhurt. 4. "If they drink any deadly thing it shall in no wise hurt them." We have no record of this being done. Jesus did not say they shall drink it; but "if they drink" it. He knew he had enemies who betrayed and crucified him. He also knew that the apostles would have enemies who would seek their lives and probably would put poison in their food or drink. If they did and the apostles drank it, the promise is, "It shall in no wise hurt them." 5. "They shall lay hands on the sick, and they shall recover." This was done on several occasions. (Acts 3:6-8; Acts 5:12-16; Acts 9:40; Acts 20:10-12.) Can believers work these miracles today? We have space for discussing one only--the last one. Suppose we could work this one, what would be the result?

We would have no need for cemeteries for the reason we would not suffer anyone to die. As they got sick we would heal them by laying our hands on them. There would be no more deaths. We would also overthrow and dethrone one of God’s decrees, which is, "It is appointed unto men once to die." (Hebrews 9:27.) Surely God would not, in one breath, make a decree and in the next one make a law by which man could and would overthrow it, by allowing him to heal all taken sick. This is evidence that signs do not follow by us reworking them. The signs are now worked and therefore ready to follow.

When will they follow? "Blessed are the dead who die in the Lord from henceforth:yea, saith the Spirit that they may rest from their labors; for their works follow with them." (Revelation 14:13.) A man’s works follow him not only while living but even after he dies and his body is sleeping in the grave. The inspired men, through whom God worked signs, died in the Lord, and therefore their works will follow them. Working signs was a part of their works hence we may expect the signs worked by them to follow. How long will our works follow? To the judgment. "For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he bath done, whether it be good or bad." (2 Corinthians 5:10.) "And they were judged every man according to their works." (Revelation 20:13.) The works of both the good and the bad will follow man to the judgment. All will be judged according to their works. How do signs follow? By reworking them? No. At this point is where many make their fatal error. They reach the conclusion that for signs to follow we must work miracles--that signs following is the working of miracles. But as stated above working signs is one thing and signs following is a different thing. Here are two things instead of one. Mary anointed the feet of Jesus. Jesus said "Wheresoever this gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her." (Mark 14:9.) The works of Mary are recorded in the gospel and wherever the gospel goes the works of Mary go. Her body has been in the grave nearly two thousand years, yet her works follow her wherever the gospel goes. This is one way the works of Bible characters follow. The signs worked by Christ and the inspired men are recorded in the New Testament and wherever the New Testament goes the signs of Christ and the inspired men go, for the reason they are in the New Testament. The works of men follow them and their children either as an honor or disgrace. It depends on the character of work done as to the nature of the report that follows. Mother Eve, in the garden of Eden, ate the forbidden fruit and turned the world into a hospital. Her works are recorded in the Old Testament, and wherever it goes the works of mother Eve go for the reason they are in the Bible. Her works have followed her six thousand years and if the world stands for six thousand more years at the end of that period her works will be there. Judas, for about fifteen dollars, betrayed his Lord and the soldiers crucified him. Their evil work is recorded in the New Testament, and wherever the New Testament goes their works go. Abraham, the father of the faithful, in obedience to God, offered Isaac, his son, upon the altar. His works are recorded in the Bible, and where the Bible goes the works of Abraham go, for they are in the Bible. Daniel, in disobedience to the king’s command, kneeled and prayed to his God three times a day. His praying is recorded in the Bible, and wherever the Bible goes Daniel’s prayer goes. Christ and the inspired men, while on earth, worked signs. These signs are recorded in the New Testament, and wherever the New Testament goes the signs of Christ and the inspired men go. They have followed nearly two thousand years and they will thus continue as long as the world stands.

Why do signs follow? To produce faith. "Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book:but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." (John 20:30-31.) Spiritual or eternal life in the name of Christ comes through faith that believes he is the Christ, the Son of God, but that faith comes by the written signs worked by Jesus. Let these signs cease to follow and we have nothing to produce this faith, and therefore there is no salvation without these signs. This is why the Lord said signs shall follow. The greatest sign worked by Jesus was when he raised himself from the dead. Our faith and hope of eternal life beyond the grave are grounded on this sign. Do away with or let this sign cease to follow, then the race is without God and hope in the world.

We plant shrubbery and water it until we see it has taken root sufficient to draw its living from the earth, then we wean it. The mother hen shields and protects her chickens under her wings and scratches for them; but after a while weaning time comes and she weans them and the chickens scratch for themselves. The mother shields and protects her baby in her arms and on her knees and feeds it upon the food prepared by the hand of nature. But after a while weaning time comes and she weans it, and the baby goes on into a higher state of living. During the formative period of Christianity, God shielded and protected the baby church by granting to it miraculous power and fed it spiritual food flowing through direct revelations; but when the last revelation was made and it together with all other revelations were recorded in the New Testament, the perfect law of liberty (James 1:25) was completed, the baby church reached its manhood state (Eph. 4 13); weaning time came and God weaned it by withdrawing all miraculous power, and the perfect or new man (Ephesians 2:15) went on into a higher and better state of living by feeding himself on the milk of the word (1 Peter 2:2) and the strong meat of the gospel (Hebrews 5:12; Hebrews 5:14).

Apostles set in the church. "God hath set some in the church, first apostles." (1 Corinthians 12:28.) God put the apostles in the church and he has never taken them out. They are in the church today. True their bodies are dead and in the grave, but they, through their writings, are in the church with as much power and authority as they had while here on earth. Abraham, in speaking to the rich man in Hades, of his five brethren in this world, said: "They have Moses and the prophets; let them hear them. . . . If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead." (Luke 16:29-31.) At this time, Moses and the prophets were dead and had been hundreds of years, yet the five brethren still had them and in order to escape the place of torment their brother was in, it was necessary, Abraham said, for them to .hear them. How did they have Moses and the prophets? They had the teachings--the writings of Moses and the prophets. Though dead in body they were still in authority on earth. To them God had tied the people and from them they could not go and reach heaven. In the same sense we have Christ and the apostles. We have them in authority. We have their teaching-writings. To these God has tied us and from them we cannot depart, either by adding to or diminishing from (Dent. 4:2; 12:32; 11:26-28), and reach heaven. He who would become tired and dissatisfied with God’s laws, and institutions ordained of God and sealed by the blood of his Son and recorded by the apostles change and modify them, would not be satisfied in heaven; he would tear up heaven, change and modify it to suit himself. But God has decreed that no such character can go to heaven.

[It means exactly what it says. It says those signs would accompany those that believed. They did. Many who believed did the things here foretold. All believers in the early age did not do these things, but many did enough to convince the honest-hearted that God was the author of it all. It does not say those miraculous gifts should continue always. He plainly intimated that all shall sicken and die. They would not do this if these gifts were universal or perpetual.]

[Miracles were wrought to confirm the words spoken were from God. The object of miracles has always been to confirm revelations made by God. When God has revelations to make, he works miracles. When revelations closed, no miracle has been wrought and will not be unless God has new revelations to make. It does not mean, then, that all who believe will be endowed with this miraculous power. Not all who believed in apostolic days were enabled to work miracles--only those bringing a new message. They were endowed that they might confirm the message they delivered. It means, then, only that those miracles were wrought to prove what was spoken to be from God. Then these miracles were performed to testify the truth of the revelation, and would go wherever the truths revealed went. In this sense they would follow all that believed. This agrees with the facts. Since the last revelation through the inspired men was made, no miraculous power has been possessed by mortal men.]

To claim to have these powers and never show them to the people is to act the hypocrite. In the days of Jesus and the apostles they healed all who came to them seeking help. Multitudes and multitudes were healed of their sicknesses, had demons cast out, the blind received their sight, the deaf heard. (Matthew 14:35-36; Matthew 9:35; Matthew 19:2; Matthew 15:30; Luke 7:21.) These, besides the individual cases and many others, show that Jesus healed all who came to him, and he left none willing to learn the truth in doubt as to his power. He refused to give more signs only when they refused to believe when they saw miracles. Then he referred them to the sign of Jonah (Matthew 12:39) and to his resurrection from the dead. When a Mormon quotes this language, tell him Jesus only said it after working many miracles, and pointed them forward, then, to the last of all signs, his resurrection from the dead. Ask them to do as Jesus did--show signs and point forward to their resurrection on the third day, as Jesus did. Also ask them to give the one sign--the sign of the prophet Jonah. Then, the apostles left none in doubt. (Acts 2:43; Acts 5:12-16; Acts 19:12 1 Corinthians 13:8-13.) If any one has spiritual gifts or powers and fails to use them so people can see, he betrays the trust God has intrusted to him and is unworthy to be believed. All who professed gifts or powers used them to heal the afflicted and produce faith. They never left their power in doubt, nor would any one now, if he had spiritual gifts or was able to work miracles. Not a soul since the days of the apostles has been able to work miracles. The claim is a false one. If those who believe since the days of the apostles are able to do these things, there has not been a single believer, since no one has been able to work miracles. This is a point so easily tested that no one need to be deceived unless he is willing to be. Men who claim apostolic power are bound to give apostolic evidence. Romans 10:15 is a statement that none could originally preach the gospel unless sent of God. It does not apply to those who repeat what the original preachers taught. The Mormons are as shy of handling serpents or drinking deadly poison as any one else. God proved himself to be the true and living God by foretelling future events hundreds of years before they came to pass, and he demands the same proof from false gods. "Declare ye the former things, what they are, that we may consider them, and know the latter end of them; or show us things to come. Declare the things that are to come hereafter, that we may know that ye are gods." (Isaiah 41:22-23.) Who but a divine being could have told the birth and death of the Son of God hundreds of years before they came to pass? Similar proofs are what God demands of all who might claim to he God. Jesus, by entering through the door into the fold of the sheep, proved himself to be the true shepherd of the sheep and the Son of God. (John 10:1-2.) The door through which Jesus passed is the door of prophecy found in the Old Testament scriptures. He fulfilled to a letter all the prophecies concerning his coming. Thus he proved himself to be the Christ that was to come. Now, if any one claims to be Christ without fulfilling all prophecies concerning the coming of Christ, he is a false Christ and Jesus says: "The same is a thief and a robber." On entering the fold of the sheep, Jesus became the door by which we enter the sheepfold. (John 10:9.) The apostles proved to the world that they were sent of God and that the message they delivered was God’s message by working the signs of an apostle. (2 Corinthians 12:12.) Now, since God, Christ and the apostles proved to the world that they were not impostors, ought not our latter day apostles and those claiming wonderworking powers prove they are not impostors by doing the signs of an apostle? They ought to go before unbelievers to do these things as the apostles did. (1 Corinthians 14:22.) If they would do this, it would produce faith and confidence in the unbeliever that then they are men sent of God, and would also attract attention to the message preached and cause them to believe it. This is what the apostles of Christ did. Miraculous power was granted to men, not to benefit themselves, but to help others. Inspired men never used the power given them to benefit themselves but always used it in behalf of their fellow men.

J.W. McGarvey -- Introduction To The Book of Mark

§ 1. The Authorship

If we were to transcribe from our Introduction to the book of Matthew, what we have written on the subject of its authorship, almost every word would be equally appropriate to the book of Mark. There is the same uniformity in the testimony of early writers; the same absence of doubt among both ancient and modern scholars; the same improbability that the authorship could have been attributed in early times to the wrong person, and the same or even greater certainty, that if a fictitious authorship had been assumed for the book by the early Christians, it would have been attributed to some one supposed to have a higher claim to credibility and to the reverence of the disciples. It would certainly have been attributed to some one of the apostles. We request the reader to re-examine the first section of our Introduction to Matthew, and to suppose all that is there said of Matthew on the points just enumerated, to be said of "John whose surname was Mark." He will then realize the force of the evidence that Mark is the author of the book which bears his name.

§ 2. Qualifications of the Writer

Mark was not an apostle, nor is there any evidence that he was at any time a personal attendant of Jesus. He was not, then, an eyewitness of the scenes, at least of the chief part of the scenes, which he describes. In this respect he was like Luke (Luke 1:2), but unlike Matthew and John. This fact, connected with the circumstance that Mark is nowhere said in express terms, to have been an inspired man, has given prominence to the question, whether he was qualified to write an infallible account of incidents in the life of Jesus. In order to a right judgment on this question, we should consider, first, his natural opportunities for information, and second, the evidences of his inspiration.

1. John Mark was the son of a woman named Mary, who was a prominent disciple in the city of Jerusalem at the time of the death of James and the imprisonment of Peter, and whose dwelling in that city was a well known place of resort for the disciples. All of this appears from the incident recorded in Acts 12:12-17. The house was so well known as a place of resort for the brethren, that when Peter was released from prison by the angel, though it was the dead of night, he at once repaired thither to give notice of his release, and to send word to the surviving James and other leading brethren. Mary was also a sister to Barnabas (Colossians 4:10); which fact would in itself render her somewhat conspicuous; for Barnabas became at a very early period one of the most noted men in the Jerusalem Church. (See Acts 4:36-37 Acts 9:26-27 Acts 11:22-24.) The land which Barnabas had owned in the island of Cyprus, and which he sold for the benefit of the poor, points to the probability that his sister Mary, besides owning a residence in Jerusalem, was possessed of other property. The indications are that she was a widow in easy circumstances, full of hospitality, and intimately associated with the apostles and the other leaders of the Church in Jerusalem. Thus it appears that from the very beginning of the Church, if not during the life of Jesus, John Mark enjoyed the company of the apostles in his own home, where their conversations with one another and with inquiring friends, must have perfected that knowledge of Jesus which, in common with the masses of the people, he acquired by listening to their daily discourses in the temple court. Had he been, then, but an ordinary youth, with a disposition to remember facts and to record them, he might have written from what he heard the inspired witnesses relate, an account which would have been fallible only in so far as he used his own words instead of theirs.

But besides these opportunities, Mark spent some years in most intimate association with Paul and Barnabas, laboring as their "minister," or assistant (Acts 12:25 Acts 13:5 Acts 15:37-39); at a later period he was associated in a similar way with Peter (1 Peter 5:13); and then again with Paul (Colossians 4:10; 2 Timothy 4:11). During these associations, Mark must have heard the inspired preachers, in preaching to different communities and different individuals, rehearse many hundreds of times the leading events in the life of Jesus; and he must have been an exceedingly inattentive listener, if these events, in the very language of the apostles, were not indelibly imprinted on his memory. It is impossible, then, for Mark to have enjoyed better natural opportunities than he did, except by having, in addition to these, the opportunity of witnessing for himself the events of which he writes. He could truly have said with Luke: "Forasmuch as many have taken in hand to Bet forth in order a declaration of those things which are most surely believed among us, even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word; it seemed good to me also, having obtained perfect understanding of all from the beginning, to write." (Luke 1:1-4.) Those, then, who are disposed to regard the gospel narratives as nothing more than uninspired records, should abate nothing from the credibility of Mark’s narrative on the ground of his want of information; for surely no uninspired writer ever had better facilities for informing himself with entire accuracy concerning events of which he had not been an eyewitness.

2. As we have intimated before, there is no express statement in the Scriptures of the fact that Mark was an inspired man; yet there are various facts which force us to the conclusion that he was. In the first place, it was a custom of the apostles to impart spiritual gifts to prominent men in the churches, and especially to their traveling companions and fellow-laborers. Thus Philip, Barnabas, Simeon, Lucius, Manaen, Silas, Judas, and Timothy, enjoyed miraculous gifts (Acts 8:6 Acts 13:1 Acts 15:32; 2 Timothy 1:6); and individuals in the churches in Samaria, Ephesus, Corinth, Rome, Galatia, etc., enjoyed similar gifts. (Acts 8:14-17 Acts 19:6; 1 Corinthians 1:4-7; Romans 15:14; Galatians 3:5.) Now to assume that Mark, who was, at different times, and for many years, a companion and fellow-laborer of two apostles, was overlooked in the distribution of these gifts, would be unwarrantable and even absurd. In the second place, there are evidences that Mark was regarded as especially fitted for labors which were usually performed by men possessed of miraculous gifts. He was chosen by Paul and Barnabas as their assistant on their first tour among the Gentiles (Acts 12:25 Acts 13:5); and although, on their second tour, Paul declined his company, Barnabas still preferred him and separated from Paul rather than separate from Mark. (15:36-39.) At a later period he was sent by Paul on important missions among the churches (Colossians 4:10); and he was sent for by Paul during the last imprisonment of the latter, because he was profitable to him for the ministry. (2 Timothy 4:11.) Finally, if a tradition preserved by Papias, who wrote in the first half of the second century, has any foundation in fact, the apostle Peter had some connection with the labors of Mark in preparing his gospel, and it is highly improbable that he would have allowed him to undertake such a work without imparting to him the Holy Spirit if he were not already endowed with the requisite gifts.

From these considerations we think there can be no reasonable doubt, that in addition to Mark’s free and long continued access to original and infallible sources of information, he enjoyed such direct aid from the Holy Spirit as must have guarded him absolutely against errors of every kind in the composition of his narrative.

§ 3. Characteristics of the Narrative

Mark’s narrative is distinguished from Matthew’s, which it resembles more than it does either Luke’s or John’s, by several striking peculiarities, of which we mention the following:

1. While Matthew begins with the genealogy of Jesus, intended to show that he was a son of Abraham through David, and follows this with a brief account of his childhood, Mark, omitting all the ground covered by the first two chapters of Matthew, announces Jesus at once as the Christ, the Son of God (1:1), hurriedly touches the ministry of John and the temptation of Jesus, and enters on his main theme with the commencement of the ministry in Galilee. He also omits other passages of the history which Matthew treats at considerable length, such as the sermon on the Mount, the denunciation of the scribes and Pharisees found in the 23d chapter of Matthew, and the prophetic discourse found in the 25th chapter.

2. In his treatment of the material which is common to himself and Matthew, he is, on the whole, more brief, but at times is much more elaborate; and his arrangement of the matter is often widely different.

For an illustration of the difference in arrangement, we refer the reader to the note headed "Difference from Matthew," at the end of chapter first. His more elaborate treatment of some passages results from his peculiar treatment of the argument from miracles. While Matthew mentions a larger number, Mark selects those which are the more striking, and describes them with greater minuteness. See the Argument at the end of Section v. Part I.

3. Throughout the portions in which the matter of the two narratives is the same, there is constantly occurring an identity of thought accompanied by variety of expression, and especially by a more graphic style, showing clearly that Mark is an independent writer even in those passages which have been erroneously regarded as extracts from Matthew. Remarkable instances of this are pointed out in the notes, at 1:16-20; 2:19-22.

4. Another peculiarity which we have frequently mentioned in the course of the notes, is that of selecting from a group of persons acting in a given scene, or from a group of miracles wrought on a given occasion, a single one which is described particularly, while nothing at all is said of the others. For references to many instances of this kind, see the note on Mark 11:2.

All of these peculiarities combine to prove what is now almost universally believed by critics, that neither is Mark’s narrative an abridgment, as some have thought, of Matthew’s and Luke’s; nor are theirs, as others have thought, expansions of Mark’s. Each evidently wrote without having even seen the manuscript of either of the other two.

§ 4. Apparent Discrepancies

In many passages in which Mark treats of matter common to himself and the other historians there are various appearances of discrepancy. which have been regarded by some as irreconcilable contradictions. Each of these which is regarded as worthy of notice at all, has been treated in the body of the notes, and we think it is there made to appear that in none of them is there a real contradiction. We allude to them here because of the argument which has been based on them to disprove the plenary inspiration of the writers.

It has been argued, that if the Holy Spirit guided the inspired writers not only in the thoughts which they should express, but also in their choice of words, there would be none of these appearances of discrepancy, but the same thought would always be expressed in about the same words. Indeed, it is argued that on this supposition we ought to find a uniform style pervading the writings of all the inspired men, seeing that it was not they but the Holy Spirit who spoke and wrote. But all such reasoning in fallacious in two particulars: first, in assuming that the Holy Spirit either would not or could not vary his style to suit the peculiar mental organization of each writer; and second, in assuming that there is not a style common to all the writers of Sacred History. Both of these assumptions are illogical, and the latter is contradicted by facts. There are characteristics of style common to all the historical writers of both the Old Testament and the New, which distinguish them from all uninspired historians, and which mark their style as that of the Holy Spirit. We can not here elaborate this proposition, but we mention first, the purely dramatic form in which they depict the characters of men, allowing them to act their respective parts without a word of comment, without an expression by the historian, of approbation or disapprobation, and utterly without those attempts at analysis of character which all other historians have found indispensable. Second, the unexampled impartiality with which they record facts, speaking with as little reserve concerning the sins and follies of their own friends, as of the most cruel deeds of their enemies—as freely, for example, of Peter’s denial, as of the high-priest’s malice and cruelty. Third, the imperturbable calmness, the utter freedom from passion, with which they move along the current of history, relating with as little apparent feeling the most wonderful and exciting events as those the most trivial. The final sufferings of Jesus, for example, are described with as much calmness, as the fact of his taking a seat on Peter’s fishing boat to address the people. This characteristic of the inspired historians has been noticed by every appreciative reader of the sacred volume, and it fixes the primary authorship unmistakably in Him, "Who sees with equal eye, as God of all, A hero perish, or a sparrow fall; Atoms or systems into ruin hurled, And now a bubble burst, and now a world."

For other specifications of the style that is peculiar to the inspired writers, we refer the reader to the recent admirable volume of lectures by Henry Rogers, on the Superhuman Origin of the Bible, and especially to Lectures vi. and vii.

As it was desirable that the Bible should touch every cord in every human soul, it was needful that the presentation of truth should be characterized by very great diversities of style. While preserving, then, as it does, those characteristics which mark it as divine, God has wisely chosen, in order to secure the needed variety, that its various parts should be written by men of great diversity of mental peculiarities, and that each of these should leave the impress of his own style of thought and expression on his composition. As the light which starts from the sun in passing through a cathedral window takes on the many hues of the stained glass, allowing each pane to impart its own particular hue, and spreads them all in delightful harmony on the objects within, so the truth that came down from heaven was allowed to pass through the minds of many men ere it reached the written page, bearing with it the impress of each without being changed from truth to error. In this way alone can all of the peculiarities of this book of books be accounted for.

§ 5. For What Readers Intended

We think that there are no conclusive evidences that Mark intended his narrative for any special class of readers. From his omission of the genealogy of Jesus, and of all references to the prophecies fulfilled in the career of Jesus (See note on 15:28), it is inferred that he did not, like Matthew, write especially for Jewish readers; but the evidences commonly relied on as proof that he wrote especially for Gentiles, are, we think, inconclusive. True, he translates into Greek, some Hebrew or Aramaic terms which he employs, but Matthew does the same almost as often, and the only apparent reason why Mark does so more frequently is because he introduces two words more which need translation than does Matthew. (Comp. Mark 5:41 Mark 7:11 Mark 7:34 Mark 15:22 Mark 15:34, with Matthew 1:23 Matthew 27:33 Matthew 27:46.) In neither writer, however, should this be regarded as an adaptation to Gentile readers; for they were writing in the Greek language, and it is but compliance with an ordinary rule of composition, that foreign terms introduced are accompanied by a translation. Moreover, Jews as well as Gentiles, in that age, seldom read any other language than the Greek. The argument in favor of the proposition that Mark wrote especially for Gentile readers, depends, when fairly stated, on nothing more than the fact that in one instance (Mark 7:3-4) he explains a custom which Jews, at least those who resided in Palestine, well understood. But this only shows that he was not unmindful of his Gentile readers, not that he wrote with especial reference to them. (On another passage supposed to bear on the question, see the note on 13:3.) I conclude that while Matthew wrote especially for Jews, and Luke especially for the Gentiles, Mark, whose evangelical labors had been divided between the two classes, wrote without especial reference to either, but with both classes constantly before his mind.

The Beginning of the Gospel

Mark 1:1-3

Brent Kercheville

You have certainly had someone say this to you before: “I have good news and I have bad news.” But the Book of Mark begins with simply, “I have good news.” It is important to note that it is good news. The news about Jesus is not bad news nor is it a tragedy. It is the announcement of a major success. Notice how this book begins: “The beginning of the gospel…” Matthew begins with a genealogy, Luke begins with announcements of John and Jesus’ births, and John begins with Jesus as the eternal Word that was in the beginning. But Mark begins with, “This is the beginning of everything!” “The beginning of the gospel” signals the fulfillment of God’s everlasting word.

The Gospel of Mark is going to explain who Jesus is, why did he come, and what does it mean to follow him. But how Mark does this as he was carried along by the Holy Spirit must not be missed. Too often we can look at the gospels as merely the story of Jesus and one gospel is as good as another. But there are distinct purposes for each of these four gospels that we do not want to miss. Read Mark independently from the other gospels. Mark’s story is complete in itself apart from the other gospels. If we read an episode in Mark in light of details given about the same episode in one of the other gospels, we will have changed Mark’s story. Consider treating Mark’s gospel as if it were the only story we know about Jesus. This will be the lens we will use as we study this gospel. So let us see what this book says about itself and why it is an amazing gospel, though frequently overlooked.

The Beginning of the Gospel

The opening is that this is the beginning of the gospel. This is the start of the gospel. What did that mean to those who heard those words? We hear the word “gospel” so often that it is easy to misunderstand what this word meant to those who first heard it. The term “gospel” is never a reference to the scriptures in the scriptures. Sometimes we might say the gospel is the message of salvation. But the gospel includes much more than salvation only. The good news (gospel) is the message that God reigns.

How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, “Your God reigns.” (Isaiah 52:7 ESV) Isaiah says that the good news is not just a message of salvation but also the declaration, “Your God reigns.” Notice another picture of the good news in the scriptures.

Go on up to a high mountain, O Zion, herald of good news; lift up your voice with strength, O Jerusalem, herald of good news; lift it up, fear not; say to the cities of Judah, “Behold your God!” Behold, the Lord God comes with might, and his arm rules for him; behold, his reward is with him, and his recompense before him. (Isaiah 40:9-10 ESV) Notice that the good news is the arrival of God. God has come. See him coming with strength to reward those who are with him and recompense to those who are against him. The good news is a message of enthronement and royal exaltation of a king who has come to take his rightful throne.

This is how the Greco-Roman world also used the word, “gospel.” It was a word used to proclaim the news of victory from the battlefield. The gospel was used in the Greco-Roman world to announce an emperor’s accession to the throne. Caesar Augustus declared that he brought good news to the world by making war cease and creating order everywhere. The beginning of the good news was the birth of Augustus, calling him a god and proclaiming a universal impact. So Mark opens with the similar wording, the beginning of the gospel. But the gospel is not about Caesar but about Jesus the Christ, the Son of God. A key theme of Mark’s gospel is God establishing his rule over creation. The rule of God has arrived! This is the inauguration of God’s rule over Israel, over all the nations, over the Roman Empire, over all nature, over all creation, and over all people.

As Is Written By Isaiah

But the sentence does not end, though most English translations indicate such. Like in English so also in Greek, the phrase “as it is written” does not typically begin a sentence. This is the beginning of the good news of Jesus as it is written in Isaiah the prophet. Isaiah is the beginning point that Mark draws our attention to. The Gospel of Mark as a whole can be called the Gospel According to Isaiah. Mark says that this is the beginning of the gospel that Isaiah spoke about. Isaiah is our key to understanding this gospel. Further, this is the only place in the whole gospel where the author tells the reader that scripture is being fulfilled. Therefore, Mark’s gospel must be understood against the backdrop of Isaiah, whose prophecy proclaimed the coming a new exodus, restoration, a new creation, and the return of God to Zion to reign. Isaiah is also the prophet connected to the messianic time. This is the beginning of hope for the end of exile as God will return to restore Israel through Christ. I hope this is exciting to us because we must not read Mark as just another gospel or just another account of Jesus. What you are about to read in Mark’s gospel is the beginning of the good news that Isaiah wrote about now unfolding.

The Quotation

Mark now quotes the prophets to show the audience what is coming because the gospel is now beginning. What is interesting about this quotation, that your Bible likely notes, is that it is the combination of three scriptures: Exodus 23:20, Malachi 3:1, and Isaiah 40:3. The first clause of verse 2 is from Exodus 23:20. The second clause from verse 2 is from Malachi 3:1. Verse 3 is from Isaiah 40:3. Combining prophecies was not uncommon to do when the prophecies were considered interrelated. So let us consider these three texts so that we can see what this gospel is about and what it is going to teach us about Jesus.

Exodus 23:20. Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared. (Exodus 23:20 ESV)

In Exodus 23:20 God is making a promise to the people of Israel at Mount Sinai. It is the finale to the book of the covenant. The promise is that God is going to send a messenger to guard his people and bring them into the place prepared for them. If the people will obey God’s voice and not rebel, then God will destroy their enemies, give the land as promised to the people, and bless them richly. This was the hope given to the people of Israel. However, when we study the scriptures we see that the people did not do this. They did not obey God’s voice and they did rebel. Therefore the promises that were given here were not fulfilled. But Malachi shows that those promises did not die with Israel’s failure.

Malachi 3:1. Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap. He will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, and they will bring offerings in righteousness to the Lord. Then the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old and as in former years. (Malachi 3:1-4 ESV)

Malachi quotes this prophecy in Exodus and then adds more to show that the promise is still in effect. This time the picture is clearer. Malachi’s message is that the people have failed. However, God is sending a messenger to prepare the way for his own arrival. God is coming. “And the Lord whom you seek will suddenly come to his temple” (Malachi 3:1). But when the Lord comes, it is going to be a time of purification and refining. God is going to come to purify the people so that they will now be pleasing to the Lord as in the days of old. So a messenger is coming to get the people ready for the arrival of the Lord.

Isaiah 40:3. A voice cries: “In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God.” (Isaiah 40:3 ESV)

Now Mark 1:3 quotes from Isaiah 40:3. Isaiah opens chapter 40 with a picture of hope and comfort. The wrath of God has ended and sins have been paid for. Then Isaiah says that there is a voice crying in the wilderness. Why is the cry from the wilderness? Have you ever thought about that? Why not from the city? Why not from Jerusalem? The wilderness is considered the staging ground for God’s future victory. Think about the meaning of the wilderness in the history of Israel. The wilderness was the precursor to receiving all the promises of the promised land. By reading the prophets, Israel believed there would be a return to the wilderness and a second exodus would herald the messianic age (cf. Isaiah 35:1-2; Isaiah 40:3-5; Hosea 2:14-23). Israel became a nation in the wilderness. Redemption began in the wilderness. They became a new people and a new nation under Moses and Joshua. So a voice is going to cry out in the wilderness, initiating the new exodus, and forming the new people of God. This is a new era of salvation and restoration for God’s people, just as Isaiah prophesied (Isaiah 11:16; Isaiah 19:23-25; Isaiah 43:16-21; Isaiah 51:10-11; cf. Isaiah 49:8-12; Isaiah 57:14). This time they will become a new people whose identity will be centered on Jesus.

So what is the voice in the wilderness saying? “Prepare the way of the Lord, make straight paths for him.” The cry is that the Lord is coming and the roads need to be paved for his coming. Get the roads ready for his arrival. We have a little taste of this idea down here in south Florida when President Trump flies in to stay at his home in Palm Beach. What happens when he comes? All kinds of preparations are made. Roads are blocked, cars are readied, and security is heightened because the president is coming. This is the idea that Isaiah proclaims. The Lord is coming and you need to be ready. Get the roads ready. Be prepared for his arrival. What people typically did at the arrival of the king was to go out to him and follow him on the prepared road back into their city.

Prepare

So what is the message of the opening lines of Mark’s gospel? The quotation when used in Exodus 23 had a very clear message: “Pay careful attention to him and obey his voice; do not rebel against him, for he will not pardon your transgression, for my name is in him.” (Exodus 23:21 ESV) The message in Malachi 3 was just as clear: “But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap.” (Malachi 3:2 ESV) In the same way, Isaiah’s message was just as clear: “In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God.” (Isaiah 40:3 ESV)

The opening call is a call for readiness and preparation. The gospel message is God is coming. God reigns and there is something we need to do in response to his coming and enthronement. The message concerning the coming of Jesus is first to prepare our hearts for his arrival. We must be ready to pay careful attention to him. We must be ready to be refined. This study of Mark will challenge our thinking about what it means to be a disciple of Jesus and how to walk in the way of the Lord. Are you ready to prepare the way and make straight paths?

To experience all that God has promised is to go out to Jesus, get behind him, and follow him on the road he walked. Jesus is indeed the mighty Anointed One and Son of God. The King of Kings has come in Jesus. His arrival is the beginning of the good news that was written by Isaiah, offering hope to all who will come out to him and follow him. But there is so much more to it than this, which the Gospel of Mark wants to show us.

The Baptism of the Holy Spirit

Mark 1:4-8

Brent Kercheville

The gospel of Mark opens with the declaration that this is the beginning of the good news of Jesus as proclaimed by the prophet Isaiah. The gospel is the message of the enthronement and rule of a king. Mark presents his gospel as the beginning of that good news concerning Jesus as the king, the Christ, the Son of God. The scriptures declared that there would be a voice in the wilderness preparing the way for the arrival of the Lord. Now Mark turns his attention to a man named John.

John’s Role

(Mark 1:4-5)

John appears in the wilderness, baptizing and proclaiming a baptism of repentance for the forgiveness of sins. The call to the people is for repentance. This fits the quotation given in verses 2-3 which we noticed in the last lesson. The message that God is coming and reigns means that the people are to refine their hearts and be ready for the coming of the Lord. Readiness for the coming of the Lord and preparing the paths for his arrival means repenting. John is preparing the people’s hearts in repentance. Israel was being asked to turn away from disobedience and rebellion and start anew by turning toward the coming Christ. Within Judaism, they believed that Gentile converts to Judaism needed to be baptized, washing all the defilement of their past. Now all of Israel is called to be baptized because they were also in need of cleansing and washing away their defilements. The initial evidence of the genuine heart transformation is a willingness to be baptized. Pride does not allow oneself to undergo such a public, humbling act. But the true heart of repentance is submission. By coming out to John, confessing their sins and being baptized, showed their acknowledgment of disobedience toward God and their need to be cleansed.

I want us to see something very important in the introduction to the good news of Jesus. Sin is pictured as the fundamental human problem. The fundamental problem is not ignorance nor inherent human imperfection. Our problem is our active rebellion against the Creator God. What I want us to see is that this is not a bunch of people coming to be baptized as if this were some compulsory act only. These are people are who convicted by their sinfulness, confess those sins, and submit to baptism because their realize they have a sin problem which will be disastrous when the Lord arrives. Baptism must never be presented as the goal. Baptism is the result of hearts broken by sinfulness that are crying out to God in repentance and sorrow, desiring to be cleansed. Going into the wilderness symbolized this. What happened when Israel was in the wilderness during the days of the exodus? We noted in the last lesson that the wilderness was the staging ground for God’s redemption, leading the people to the promised land. But think about what else happened in the wilderness. The wilderness was the display of the faithlessness and sinfulness of Israel. These people are coming out from Jerusalem and being made separate because they are poor in spirit, mourning over their sins, admitting their guilt, and seeking reconciliation with the coming Lord.

John’s Description

(Mark 1:6)

Now we are presented with a strange picture regarding John. John was clothed with camel’s hair, wore a leather belt, and ate locusts and wild honey. What a strange picture! Why tell us this? Why do we need to know this? We are not to think that John is some weird individual. An interesting scene is revealed to us in 2 Kings 1. A man named Ahaziah is the king over Israel, the northern nation. He fell through his upper chamber to the floor. The king sends messengers to inquire of false gods if he is going to survive the fall. A great prophet of God named Elijah meets these messengers and tells these messengers to not inquire of these false gods but to listen to the word of the Lord that the king will surely die. So the messengers go back and tell the king this message. Since the messengers do not know the name of the prophet, the king asks for a description of this prophet. Listen to the description:

They answered him, “He wore a garment of hair, with a belt of leather about his waist.” And he said, “It is Elijah the Tishbite.” (2 Kings 1:8 ESV)

Based on the description Ahaziah immediately knows that this is Elijah. In Zechariah 13:4 we see that the garment of a prophet was a garment of hair. When we read about John’s description in Mark 1:6 we are not to think that this is strange. Rather, we are to think that John is a prophet of God. Further, we are to think that John is Elijah. The last prophet of God in the Old Testament made this declaration as the final breath of God before John’s arrival. This is how the book of Malachi ends:

“Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.” (Malachi 4:5-6 ESV)

Elijah is going to come and turn the hearts of the people before the great day of the Lord comes. This is exactly what we are seeing. John has appeared proclaiming repentance because he is the prophesied Elijah that would prepare the arrival of God. Further, his food indicates what is on his lips and in his mouth. Locusts were used by God as tools of judgment (Joel 1) and honey is the sweet taste of God’s word (Psalms 19; Ezekiel 3:3). John’s proclamation of the good news contains a message of judgment and a message of hope.

John’s Message

(Mark 1:7-8)

But what exactly was John’s message? We hear his words in verses 7-8.

And he preached, saying, “After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. I have baptized you with water, but he will baptize you with the Holy Spirit.” (Mark 1:7-8 ESV)

Two messages are given by John. First, the One coming after him is more powerful than him and he is unworthy to unfasten his sandals. The coming One is so great that John is unworthy to even do what was considered the lowliest tasks in society. Do not forget that we just learned that John is a prophet of God on par with the great prophet Elijah. Jesus will later say that there was no one greater human who walked the earth than John (Matthew 11:11; Luke 7:28). Yet even John says that there is one greater and more powerful than him coming. He is so great that he is unworthy to perform the most menial of tasks for him. Trying to communicate this greatness in our language would be like saying that he is so great and powerful that I am unworthy to wash his car or clean his toilets. His greatness and power must be infinite, especially coming from the greatest human to ever walk the earth, John.

But John’s second message is of the greatest importance to show us who this Jesus is. Listen to the words of verse 8. “I have baptized you with water, but he will baptize you with the Holy Spirit.” Jesus is going to baptize with the Holy Spirit. What does this mean? It is easy for people to start conjuring up a bunch of unscriptural ideas at this point. But we need to look back to the prophets to understand what this meant. Remember that Mark’s gospel is the good news that Isaiah prophesied. So what did Isaiah say about the Holy Spirit’s arrival?

Beat your breasts for the pleasant fields, for the fruitful vine, for the soil of my people growing up in thorns and briers, yes, for all the joyous houses in the exultant city. For the palace is forsaken, the populous city deserted; the hill and the watchtower will become dens forever, a joy of wild donkeys, a pasture of flocks; until the Spirit is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is deemed a forest. Then justice will dwell in the wilderness, and righteousness abide in the fruitful field. And the effect of righteousness will be peace, and the result of righteousness, quietness and trust forever. My people will abide in a peaceful habitation, in secure dwellings, and in quiet resting places. (Isaiah 32:12-18 ESV)

Isaiah describes the sinfulness of the people 700 years before what we are reading about in Mark’s gospel. The people are being destroyed by God for their sins. The pleasant fields are turned into thorns and briers. The palace is forsaken and the city is deserted. The hills and watchtowers are full of wild animals rather than people. But notice the reversal: “until the Spirit is poured upon us from on high.” The Spirit is going to be poured on the people. When that happens we will see great changes. Now the wilderness will become the fruitful field and a fruitful field becomes a forest. Justice will be in the wilderness and righteousness in the fruitful field. Righteousness, peace, quietness, and trust will be the result. The reversal of sins is coming. Devastation for sins will be reversed into God’s blessings when the Spirit is poured out. Listen to Isaiah again:

“But now hear, O Jacob my servant, Israel whom I have chosen! Thus says the Lord who made you, who formed you from the womb and will help you: Fear not, O Jacob my servant, Jeshurun whom I have chosen. For I will pour water on the thirsty land, and streams on the dry ground; I will pour my Spirit upon your offspring, and my blessing on your descendants. They shall spring up among the grass like willows by flowing streams. This one will say, ‘I am the Lord’s,’ another will call on the name of Jacob, and another will write on his hand, ‘The Lord’s,’ and name himself by the name of Israel.” (Isaiah 44:1-5 ESV)

Notice the same picture is given here by Isaiah. The Spirit will be poured out of the people in the future like water on a thirsty land and like streams on dry ground. Listen to the hope and rejuvenation language: They shall spring up among the grass like willows by a flowing stream. The people will not be a desert but will be vibrant and have life. The people will call themselves by the name of the Lord.

What John is saying is the One coming after him who is more powerful than him is going to fulfill the promises of Isaiah to pour out the Spirit on them. He will baptize them with the Holy Spirit. These who are coming out to John, confessing their sins and being baptized are going to receive the baptism of the Holy Spirit. This is not miraculous spiritual gifts but a picture of God restoring his blessings upon the people, reversing the curses of sin, and drawing his people back to himself. God is going to renew his people when the Spirit is poured out. This is great hope in John’s message to Israel. The One coming is going to baptize you with the Holy Spirit. What Isaiah prophesied about the reversal, the hope, and the blessings of the Spirit being poured out is about to arrive.

Conclusion

Friends, this is the very same offer made to us. John preached it regarding what Jesus was going to do when he came. The apostles stood up in Acts 2 and preached that this is what Jesus did because he came. After being convicted of their sins, listen to what Peter proclaimed.

And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” So those who received his word were baptized, and there were added that day about three thousand souls. (Acts 2:38-41 ESV)

What was promised to Israel was also promised to all who were far off, the Gentiles. Notice it is the same message as John: to repent and be baptized for the forgiveness of your sins. It is not some ritual but the result of a heart that is convicted by sin and desires cleaning and reconciliation with God. The confessing of our sins and being baptized, shows our acknowledgment of disobedience toward God and our need to be cleansed. We are convicted by our sinfulness, confess our sins, and submit to baptism because we realize we have a sin problem which will be disastrous when the Lord arrives. Baptism is the result of hearts broken by sinfulness that are crying out to God in repentance and sorrow, desiring to be cleansed. When we do then we also will enjoy a great reversal. God will reverse the curse from our sins so that we can be in relationship with God and called his children. We will belong to his kingdom and enjoy the promises of the new covenant. We will be reconciled to God and belong to him. But this all begins by seeing that sin is our fundamental problem. Sin is the issue and we must turn to God desiring forgiveness so that we can be in relationship with God. Repent and be baptized with this heart to receive the forgiveness of sins and the gift of the Holy Spirit today.

The Beloved Son

Mark 1:9-11

Brent Kercheville

Mark’s gospel has an emphasis on showing the reading audience who this Jesus is. The first eight verses of Mark focused on the anticipation of Jesus’ arrival. Remember that the gospel opens calling for people to prepare the way for the king’s arrival. Get your hearts ready by confessing your sins because the mightier One is coming who will baptize with the Holy Spirit. One question that we have when we come to the baptism of Jesus is why was he baptized? The answer is in verse 9 as we see the king arrive for his royal coronation ceremony. Open your copies of God’s word to Mark 1:9-11 to see this coronation scene.

The Baptism of Jesus

(Mark 1:9-10)

What appears to be Mark quickly glossing over this scene is actually filled with important explanations about Jesus. Jesus comes to John for baptism. Please notice that in his being baptized, “He came up out of the water.” Baptism requires going down into the water, being buried under the water, and coming up out of the water. It is not baptism if any other form is used. Baptism means to be immersed and this is what Jesus himself does.

But notice what happens next. When Jesus comes up out of the water, “Immediately he saw the heavens being torn open and the Spirit descending on him like a dove.” The language of Mark’s account is unique from the other gospel accounts of Jesus’ baptism. The text says that the heavens were torn apart. The language is not that the heavens were merely opened (as unfortunately some translations indicate). The picture is of the heavens violently splitting apart as Jesus comes up out of the water. The heavens are being torn open as if God was coming in from outside of earth and invading its space. To help understand this violent tearing, this is the same Greek word that is used at the end of this gospel in Mark 15:38 to describe the tearing in two of the curtain in the temple when Jesus was crucified.

We have noticed that this gospel has told us that Mark’s reference point is the prophecies of Isaiah. This is the beginning of the gospel of Jesus as it is written by the prophet Isaiah (1:1-2). This picture is also found in one of Isaiah’s prophecies, particularly Isaiah 63-64. Isaiah 63:10-14 describes the rebellion of the nation of Israel. Though God had rescued them from Egyptian slavery, the people rebelled against the Lord and became enemies of the Lord. Isaiah then calls for God to bring about a new exodus for his people in the way that he did the first time when he rescued his people from Egypt. Isaiah 63:15-19 is a cry for mercy and a cry for God to intervene. The cry is for God to return to his people and rescue them as he had in the past. Now listen to Isaiah 64.

Oh that you would rend the heavens and come down, that the mountains might quake at your presence— as when fire kindles brushwood and the fire causes water to boil— to make your name known to your adversaries, and that the nations might tremble at your presence! When you did awesome things that we did not look for, you came down, the mountains quaked at your presence. (Isaiah 64:1-3 ESV)

The call is for God to tear the heavens apart because it pictures divine intervention and rescue. The language reminds the reader of when God tore the heavens and came down on Mount Sinai, causing the mountain to burn and quake. God’s people are in need of rescue and the cry is for God to tear apart the heavens and come down to rescue his people. So at the baptism of Jesus the heavens are torn open because God has come down. This is the beginning of the rescue of Israel and the rescue of the world. This is the new exodus bringing new salvation.

In fact, the heavens are torn apart and the Spirit of God is descending. Not only is the picture that God has torn apart the heavens to come down and rescue, but an indication of who Jesus is. Isaiah also prophesied about this.

There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord. And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. (Isaiah 11:1-4 ESV)

The baptism of Jesus is pictured as a scene of a king’s coronation. Notice that the Spirit of the Lord will rest upon this descendant of Jesse who will rule as king. He will rule and judge in righteousness and by his very words conquer nations and judge the wicked. Jesus is the long awaited king who has come to rescue the world. By the way, the text does not say that the Spirit took the form of a dove. We need to watch for similes and metaphors. The Spirit came down like how a dove would come down. So our picture is that of the exodus. Moses passes through the Red Sea, the heavens are opened, and God comes down visibly on Mount Sinai. Now Jesus passes through the waters of the Jordan River, the heavens are torn open, and God comes down visibly on Jesus. Jesus is presented as the agent of the new exodus who inaugurates God’s sovereign universal rule over the nations.

The Voice From Heaven

(Mark 1:11)

But the coronation scene is not over. The Father speaks from heaven: “You are my beloved Son; with you I am well pleased.” Listen to Psalms 2:6-7 as God speaks.

“As for me, I have set my King on Zion, my holy hill.” I will tell of the decree: The Lord said to me, “You are my Son; today I have begotten you.” (Psalms 2:6-7 ESV)

God says that he is installing his King in Zion. The King then declares what he heard the Father say to him: “You are my Son.” This is what we are reading at the baptism of Jesus. This is the installation of Jesus as King over all creation. Sometimes people wonder why Jesus was baptized because we know he was not baptized as if he needed to be forgiven from sins. Nor was he baptized to infuse him with the Holy Spirit as if he were not divine until this point. The baptism of Jesus points to prophecy. The events of Jesus’ baptism reveal him to be the Son of God and this is the coronation scene.

Not only is this a coronation scene, but also a declaration of coming success. The picture here sets up a contrast. There is another place in scriptures where someone was called God’s son. In Exodus 4:22-23 we see that God called Israel his son. But there was a problem with Israel. God was not well-pleased with Israel for they rebelled and disobeyed. This is why Israel fell in the wilderness. Now Jesus is the beloved Son but with him God will be well-pleased. Unlike Israel who failed in its God-given mission because of its sinfulness and rebellion, Jesus will not fail. Jesus is the beloved Son and he will succeed at the mission given to him by God. This is the picture of Isaiah 42.

Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations. (Isaiah 42:1 ESV)

God’s delight in his suffering servant, his beloved Son, means that the Son will succeed in the work given to him. God’s glory will be displayed through Jesus (cf. Isaiah 49:3). But there is one more picture where this image relates from in the scriptures. Turn in your copies of God’s word to Genesis 22.

After these things God tested Abraham and said to him, “Abraham!” And he said, “Here I am.” He said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.” (Genesis 22:1-2 ESV)

Notice the parallel language in Genesis 22:2 and Mark 1:11. Isaac is the son whom Abraham loves and Jesus is the Son that the Father loves. As Abraham and Isaac travel to Mount Moriah for the sacrifice Isaac recognizes that they do not have a lamb for the offering. Listen to Abraham’s response:

Abraham said, “God will provide for himself the lamb for a burnt offering, my son.” (Genesis 22:8 ESV)

God will provide for himself the sacrifice. This is exactly what happens as the story unfolds with Abraham and Isaac. Rather than Isaac being offered God provides a ram for the sacrifice on the mountain.

So Abraham called the name of that place, “The Lord will provide”; as it is said to this day, “On the mount of the Lord it shall be provided.” (Genesis 22:14 ESV)

In declaring Jesus to be the beloved Son whom the Father loves we are seeing multiple images of who Jesus is. Jesus is the one who has come to rescue and save the world. The heavens are torn apart as God comes down mightily to save his people. We see Jesus as the King who is enthroned and rules over all creation. We see Jesus as the one in whom God is well-pleased. Jesus will succeed where Israel failed in the past. Jesus will fully obey the will of the Lord and complete the Father’s mission. Finally, Jesus is the beloved Son. God will take his only Son whom he loves and offering him on this mountain as a sacrifice needed to rescue us from our sins. The gospel began by declaring that Jesus is the Christ, the Son of God. The baptism of Jesus showed the Father confirming that this Jesus is the Son of God in whom the Father takes delight. We are called to acknowledge Jesus as the Son of God and to love and take delight in him also. He is the beloved Son. Will you love the Son for who he is and all that he has given for you?

Trials In The Wilderness

Mark 1:12-13

Brent Kercheville

The Gospel of Mark is giving us pictures of who Jesus is so that we will believe and follow him. In Mark 1:9-11 we see the baptism of Jesus pictured as his coronation. Jesus is declared the Beloved Son, the Savior, and the King in the baptism event. Following the declaration of Jesus as God’s Son and the inauguration of his public ministry, Jesus is not treated to a royal reception or celebration. Instead, Jesus is appointed by the Spirit for a much different task: a meeting with Satan in the wilderness.

This encounter with Satan is a theme in Mark’s gospel. There are various conflicts recorded in this gospel including with Satan, demons, nature, Jewish leaders, and even the disciples. The picture is of Jesus as king establishing his kingdom to the resistance of much of the physical and spiritual world (cf. Psalms 2). Thus, the temptation of Jesus is not presented as a series of unfortunate events. God is leading Jesus into the wilderness. Again, we are tempted by the brevity of the account to run to Matthew’s gospel which gives a far fuller description of the temptation of Jesus. In Matthew’s gospel we read about the three temptations, what those temptations were, and how Jesus handled those temptations. Clearly, this is not the point of emphasis for Mark since he records none of these details.

Before we get into the details of the temptation of Jesus as recorded by Mark, we need to look at the literary form of this account to see Mark’s message. You will notice that Jesus must go into the wilderness after his baptism. In fact, Mark underscores the wilderness twice in two sentences. Jesus is mirroring the exodus experience of Israel. Israel passes through the sea and then goes into the wilderness for a testing experience. Jesus now passes through the waters of the Jordan in baptism and then is driven into the wilderness for a testing experience. So with these things in mind, let us consider what we are told by Mark about the trials of Jesus.

And he was in the wilderness forty days, being tempted by Satan. And he was with the wild animals, and the angels were ministering to him. (Mark 1:13 ESV)

40 Days In The Wilderness

The first point that is made to us is that Jesus was in the wilderness for 40 days. These 40 days are not a random number. Israel was in the wilderness after crossing the Red Sea for 40 years (Deuteronomy 8:2). Moses was on Mount Sinai for 40 days and nights (Exodus 34:28). Elijah was led for 40 days and nights to Mount Sinai (Horeb) (1 Kings 19:8). In each of these instances the wilderness was the proving ground, a test of faithfulness, and a promise of deliverance. Israel is in the wilderness as a test of faithfulness while the promise of deliverance is available if they are obedient to the Lord. Moses is on the mountain for 40 days while Israel is tested for their faithfulness, in which they fail with the golden calf, and the promise of deliverance is made by the Lord. Elijah was tested in dealing with the evil King Ahab and the false prophets of Baal and the promise of deliverance is made to Elijah. Israel was proven not to be God’s son in the wilderness when they rebelled against the ways of God and are destroyed. Jesus is declared by the Father to be the Beloved Son and the one in whom God is well-pleased. Is this going to be the case? So Jesus is in the wilderness for 40 days. The wilderness is the proving ground. The wilderness is the place of testing. This is why Israel was in the wilderness on the way to the promised land. This is why Jesus is in the wilderness at the start of his ministry. The Father said that this is the Beloved Son and in him he is delighted. Will that continue to be the case?

Satan

Second, Jesus is not merely tempted. Jesus is tempted by Satan. The scriptures present Satan as a very real individual. In our culture, we think of Satan as merely a personification of evil. We think of Satan as nothing more than superstition. But Satan is presented as an evil personal spiritual being. The name Satan means “the adversary.” This spiritual being is the adversary of God, the adversary of good, and the adversary of every person who attempts to submit to God. The book of Revelation calls Satan “the devil” and “the deceiver of the whole world” (Revelation 12:9). The devil is not a mythological idea or merely a representation of evil. Listen to a couple more scriptures:

Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. (1 John 3:8 ESV)

Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. (1 Peter 5:8 ESV)

What is portrayed for us is the conflict of two kingdoms and two rulers. Jesus, the king and ruler over heaven and earth who has come against Satan, the prince of the power of air and ruler of darkness. Friends, there is a spiritual battle and a war was fought against light and darkness. These are not just pictures of good versus evil. No, this is a conflict between God and his Anointed, the Christ, and every spiritual being and human that refuses to submit to God and his Anointed.

Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed, saying, “Let us burst their bonds apart and cast away their cords from us.” (Psalms 2:1-3 ESV)

This is what is happening at this moment. As God’s adversary, Satan is trying to subvert God’s reign through his Beloved Son. This is what we just read in 1 John 3:8. Jesus has come to destroy the rule and power of the devil. The devil therefore must subvert this attempt. The wilderness is the proving ground as Satan goes on the offensive against the Lord and his Anointed. Satan is real. The conflict is real. What hangs in the balance is our eternity.

He Was With The Wild Beasts

Now this is a detail that is not expressed in the other gospel accounts. Why does Mark give us this detail? We have learned to pay attention to the details in the scriptures, and particularly those details that are not found in the gospels when we study the gospels. The wild beasts are a portrayal of another element of danger. There is nothing positive about being among wild beasts. This is a picture of danger. However, Jesus is able to be among the wild beasts without harmful consequence. This idea may seem small to us but this is what Isaiah prophesied about his coming.

Thus says the Lord, who makes a way in the sea, a path in the mighty waters, who brings forth chariot and horse, army and warrior; they lie down, they cannot rise, they are extinguished, quenched like a wick: “Remember not the former things, nor consider the things of old. Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert. The wild beasts will honor me, the jackals and the ostriches, for I give water in the wilderness, rivers in the desert, to give drink to my chosen people, the people whom I formed for myself that they might declare my praise.” (Isaiah 43:16-21 ESV)

Notice that Isaiah again presents an image of the new exodus. The Lord who performed the exodus is going to do a new thing. The Lord will come and make a way through the wilderness. Wild beasts will honor the Lord and he will give water to the thirsty and in thirsty places so that we would declare his praise. Jesus having a peaceful co-existence with the wild animals is seen as signaling the dawn of the new exodus and the arrival of God himself.

Continually Served By Angels

Finally, we are told that Jesus was served by angels. This confirms the success of Jesus in the wilderness against the temptations of Satan. But Mark is saying a little bit more. The Greek is in the imperfect tense indicating that the angels were serving Jesus throughout the 40 days in the wilderness. This is reflected in most translations. “The angels were ministering to him” (Mark 1:13 ESV). God was not only with Jesus at the end of the ordeal but throughout the whole ordeal. Throughout the whole ordeal Jesus is showing himself to be the Beloved Son whom the Father loves and Jesus succeeds against Satan because he has come to destroy the works of the devil.

Conclusion

So what is the message of the trials and temptations of Jesus in the wilderness? Turn to Hebrews 2:14-18. We will be begin with verses 14-15.

Since the children have flesh and blood, he too shared in their humanity so that by his death he might break the power of him who holds the power of death—that is, the devil— and free those who all their lives were held in slavery by their fear of death. (Hebrews 2:14-15 NIV)

First, we continue to see a picture of who Jesus is. Jesus is victorious over Satan so that we can be set free from our sins. The reason Jesus came, became human, and “shared in the same things” was so that he might destroy the one who has power over death, which is Satan. This is the beginning of the end for Satan. Jesus has come and succeeds against the temptations of Satan so that we could be set free from our sins. Jesus came to rescue us and we are witnessing that rescue in the wilderness.

Second, let’s read the rest of this passage and see what it means for us.

For surely it is not angels he helps, but Abraham’s descendants. For this reason he had to be made like them, fully human in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people. Because he himself suffered when he was tempted, he is able to help those who are being tempted. (Hebrews 2:16-18 NIV)

Listen to those final words. “Because he himself suffered when he was tempted, he is able to help those who are being tempted.” There is a template that is being given to us when Jesus is in the wilderness. While Jesus is in the wilderness, God was with him. The angels were serving him and ministering him throughout that time. When Israel was in the wilderness, God was with them, caring for them all along the way. So also with us, is the point that the writer of Hebrews makes. While we are in the wilderness on our way to the promised land of heaven, enduring trials and suffering temptations, Jesus is able to help us and God remains with us. We have not been left alone. Our help is not only that we have been set free from sins. Our help continues to this very day as God is with us so that we can resist the devil and be able to stand against his attacks.

Put on the whole armor of God, that you may be able to stand against the schemes of the devil. (Ephesians 6:11 ESV)

Because Jesus stood against Satan and defeated him, we can stand by the power of God against Satan and be victorious.

The Kingdom of God

Mark 1:14-15

Brent Kercheville

The first fifteen verses of the Gospel of Mark contain the prologue, the introduction to this great gospel about Jesus. Mark has proclaimed that what he is showing us is the beginning of the good news of Jesus Christ, the Son of God, as it is written in Isaiah the prophet. Mark has presented Jesus as the Lord who is coming so that people need to prepare the way for his arrival. Mark has also presented John declaring Jesus as the mighty one who will baptize with the Holy Spirit, the pouring out of God’s blessings on the people. Mark has shown Jesus being baptized, declaring Jesus to be the enthroned king who has come to rule and validated by the Father saying, “You are my beloved Son; with you I am well pleased.” Then Mark shows us Jesus in the wilderness, succeeding in the temptations against Satan, freeing us from our sins and ready to help us in our time of need, for God never leaves his own. Now Mark turns his attention to the preaching message of Jesus in Mark 1:14-15.

The Forerunner

(Mark 1:14)

Mark begins, “Now after John was arrested.” The arrest of John is the pivotal moment in the ministry of Jesus. Mark is showing us that John has completed his God-appointed task as the forerunner of Jesus and only after that did Jesus enter his ministry. Now our English translations obscure a little bit of the Greek at this moment. Most translations read that John was arrested. This word Mark uses is often translated “handed over” or “delivered up” later in his gospel. In fact, this is the same word that is described regarding Jesus being handed over or delivered up to the authorities in Mark 9:31; Mark 10:33; Mark 14:21, and Mark 14:41. The point is that John is not only the forerunner in proclaiming the message of Jesus, but he is also the forerunner in his fate. John will be in conflict with earthly authorities and experience a brutal death. John leads the way for what will happen to Jesus. John is foreshadowing what Jesus will experience.

Proclaiming the Good News

(Mark 1:14-15)

Now that John has been delivered over to the authorities, Jesus comes to Galilee proclaiming the good news of God. The content of Jesus’ preaching is the good news of God. We noted what the gospel was back in Mark 1:1. Remember that the gospel is the proclamation according to Isaiah is the publishing of salvation because “Your God reigns” (Isaiah 52:7). In Isaiah 40:9-10 the herald of good news proclaims, “Behold your God!” The gospel is the arrival of God who comes with strength, peace, and salvation. The gospel in Isaiah is the announcement of comfort (Isaiah 40), which is the proclamation of the Lord coming to his people (cf. Isaiah 61:1). We see that this is exactly what Jesus is proclaiming in verse 15.

“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

The Time Is Fulfilled

Jesus says that now is the time. This is it. The time has been fulfilled. Jesus marks this moment as the fulfillment of the special salvation time which is distinguished from all other times. The appointed time that God has predicted is now being fulfilled through Jesus. This is the fullness of time as Galatians 4:4 describes it. These are the days that Jeremiah said would be the arrival of a new covenant (Jeremiah 30-33), the arrival of a new kingdom (Amos 9), and the arrival of a new heart and new people (Ezekiel 36-37). Now is the time for that which was described by the Scriptures is realized. We need to understand the importance of this message: everything that the scriptures were pointing to and predicting were pointing to and predicting this moment in time. The time is fulfilled.

The Kingdom Has Come Near

Further, the kingdom of God is at hand. Now we have a few questions that we need to consider. What is the kingdom and what is Jesus saying about the kingdom? First, the ESV, NASB, NKJV, and NET read that the kingdom of God is near or at hand. The NIV, NRSV, and CSB read that the kingdom of God has come near (cf. Mark 14:41). It is not that is the kingdom is still in the future, but that it is near in location now. Edwards says, “Mark’s verb choice appears to reinforce the linkage of the kingdom with Jesus’ person, for in declaring the kingdom “near” (Mark 1:15) Mark employs a verb (Gk. engizein) that occurs frequently in the NT with reference to spatial rather than temporal nearness” (Pillar NTC, 46-47). It does not make sense to say that the king has arrived without his kingdom. But on the other hand we cannot think that the arrival of Jesus is all that there is to this kingdom, for Jesus himself will later teach that the kingdom is going to come with power and some standing there would not taste death until they saw this (Mark 9:1).

Therefore, Jesus is not going around saying that the kingdom of God is nearer than when John when around proclaiming that the kingdom is near. What Jesus is saying here is that the wait is over. The time has fulfilled. The king has arrived and the kingdom has arrived with him. Now how we understand the kingdom of God will help us see what Jesus is proclaiming.

Understanding the Kingdom

If you have grown up in the pews, you may have heard this teaching: the kingdom always refers to the church. This is an unfortunate teaching because it simply cannot be sustained by a study of the New Testament usage of the kingdom. The kingdom does not always refer to the church. I understand that the attempt of this teaching was to try to show that the kingdom does arrive in the first century and was not thwarted as some false doctrines declare. But we cannot misuse the scriptures to fight against error. The kingdom does not always refer to the church, the people of God. The church is certainly not being proclaimed by Jesus. Jesus and John did not preach that the church is coming near. What are they proclaiming? What is Jesus saying? Jesus is proclaiming that the rule of God has come. Remember, what is the gospel? The gospel is the message that your God reigns and you will see your God. What is Jesus saying? Jesus is saying that he is the King who has come to rule and you are seeing your God who has come in the flesh. The kingdom has come near to you. When you read about the kingdom please think about the reign and rule of God. The reign of God has come near. The wait is over.

The Prologue of Mark

This is the movement of the Gospel of Mark: the scripture is fulfilled, Elijah has returned, the heavens are torn open, God speaks, the Spirit descends, the testing is given and passed, victory occurs over Satan, and peace is brought to the animal world. What does all of this mean? In short, the arrival of Jesus is the arrival of the kingdom of God. The arrival of the king and the arrival of the kingdom means the arrival of salvation (Isaiah 46:13; Isaiah 51:5; Isaiah 56:1). The message of the kingdom is not a message about us (the church) but about God and the establishment of his rule. Jesus has come to establish the reign and rule of God. The process of the kingdom of God coming begins with the arrival of the king.

The Kingdom of God in Progress

What we are recognizing is that the scriptures present the kingdom of God in the gospels as not only a present reality but also a future hope. The future hope in the scriptures is that the enemies of God and his people would be destroyed and God’s people would be vindicated. Israel’s hope was the God’s kingdom would come in power to restore her fortunes after being oppressed by Gentile nations (Isaiah 9:7; Daniel 7:22-25). In fact, is this not one of the reasons why the Jews reject Jesus as King? He did not destroy the Gentile nations immediately upon his arrival nor immediately restore the fortunes of Israel. God’s kingdom was coming as a process, conquering the hearts of people with the proclamation of the gospel, not with the use of physical weapons. The kingship of Jesus would be seen in Acts 2 when he sends the Spirit upon the apostles, showing the kingdom with power. The kingship of Jesus would be seen in the destruction of Jerusalem, as Jesus warned in Matthew 26:63-64. The kingship of Jesus would be seen in the fall of the Roman Empire, as Daniel prophesied the kingdom of God would do in Daniel 2:44. Jesus continues to rule now over people and nations. In fact, the apostle Paul declares that Jesus will continue to rule on the throne until all the enemies are subjected to him, the last enemy being death (1 Corinthians 15:20-28).

Repent and Believe in the Gospel

(Mark 1:15)

This brings us to the critical point of the message. The king has come and the time is fulfilled. Repent and believe in the gospel. No one would proclaim a person to be king and now please accept him as your king. Think about that for a moment. A king does not have people going through his kingdom begging people to accept that person as king. It does not matter if you accept him as king or not because he is king regardless of your decision. We saw this in our last election. Many people were angry with Donald Trump becoming president. So many were angry that they said, “He is not my president.” But he is, whether we like it or not. It does not matter if you accept him or not.

The proclamation of Jesus as king is not, “Will you please accept him?” The very announcement of a king and his kingdom contains the implicit demand for submission. Our whole lives must come under the rule of God our king. Our money, our relationship, our work, and our time all must come under the rule of Jesus, not because you accept him has king, but because he is the king. What we are called to do because Jesus is king is repent and believe in the gospel.

We are to turn from sin and embrace the forgiveness that is offered in Jesus. We must believe that Jesus is the king who brought his kingdom and embrace it in faith. This is the starting point of discipleship. We cannot move forward in any way without repenting and submitting to the rule of Jesus. Belief is not merely accepting something as true. Belief involves a response from one’s whole person in complete obedience. The people in Jesus’ day trusted in all sorts of things: their ancestry, their land, their temple, and their laws to say the least. Jesus was calling them to trust the good news that God was doing something new through Jesus as the enthroned King. To be part of this kingdom required cutting loose from all other ties and trust Jesus and his message. It is imperative to repent and believe in the gospel in order to enter the kingdom. We can no longer trust in ourselves. We cannot trust in our wealth, in our might, in our knowledge, in our abilities, in our jobs, in our families, or in anything else. We are turning our allegiance to Christ because he is the King. We will submit to his rule and follow his ways. Repent and believe because God has come and you can belong to his kingdom and have your sins taken away.

Follow Me

Mark 1:16-20

Brent Kercheville

The first fifteen verses of Mark’s gospel introduces us to Jesus, the Christ, the Son of God, and the King of heaven and earth. The King has come, the kingdom is near, and Jesus is proclaiming the need to repent and believe in the good news. No one proclaims a person to be king and then begs for people to accept him as king. He is the king and it does not matter if you accept him as king or not. He is king regardless of your decision. The announcement of Jesus as king who has come with his kingdom is an announcement for people to bring their lives under his rule. Jesus is the king and we must submit to his rule and follow his ways. This brings us to an important moment in the gospel proclamation in Mark’s gospel because Mark is going to show us what this looks like in the lives of those who desire to be disciples of Jesus. Turn in your copies of God’s word to Mark 1:16-20.

16 Passing alongside the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net into the sea, for they were fishermen. 17 And Jesus said to them, “Follow me, and I will make you become fishers of men.” 18 And immediately they left their nets and followed him. 19 And going on a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets. 20 And immediately he called them, and they left their father Zebedee in the boat with the hired servants and followed him. (Mark 1:16-20 ESV)

Understanding the Disciples

Too often we have a view of these men as poor fishermen who could not do anything else. Often the disciples of Jesus are slandered as ignorant “nothings.” First century fishing was a thriving industry on the Sea of Galilee with at least 16 ports around this lake. These men are not catching fish for themselves for a simple meal. They are not out there trying to catch their lunch. Nor was the catch of fish for the local market alone. Fish was a staple food in the Greco-Roman world. Fish from the Sea of Galilee was exported to Antioch of Syria and even to Alexandra in Egypt. This is a fishing business. This is the career for these men. This is their livelihood. This is their financial stability. In fact, the success of these fishing businesses is further emphasized in verse 20. Zebedee not only employs his two sons, James and John, but owns a boat and employs hired servants for this fishing business. There is nothing small about this fishing that these men are engaged in. These are their careers. This is how they make a living wage. This is how they care for their families. This is their livelihood.

Understanding the Call

Now we are told that Jesus is walking beside the Sea of Galilee. Jesus sees Simon and his brother Andrew casting a net into the sea. But Jesus tells them, “Follow me, and I will make you become fishers of people.” What Jesus is doing is highly unusual. No rabbi ever told people to follow him. The rabbis and sages in Jesus’ day told people to learn the Torah from them. People would learn from rabbis, but rabbis did not go around calling for people to follow them. Further, no prophet ever said, “Follow me.” All the prophets said, “Follow God!” So Mark is showing us that Jesus is not just a rabbi, or a wise man, or a prophet. Jesus is more based on his call. His call is authoritative. The King is calling for people to follow him.

Now I want us to think about this call for a moment. Notice that Jesus does not tell these men that if they will follow him they will be wealthy. He does not tell them that their lives will be made better. He does not tell them that they will have their best life now. Jesus does not tell them that their fishing business will be more successful if they follow him. Jesus does not tell them that their lives will be easier or more comfortable if they will follow him. There is no part of Jesus’ call that indicates that Jesus has come to work for you. Paul Tripp summarized the point very well: “Jesus did not come to make your life work but to employ you in his work.”

Understanding the Commitment

Following Jesus is a commitment above all other ties and commitments. We must see that the call of Jesus to be a disciple of his is not the effort of us trying to fit Jesus into our currently busy lives. We do not say that we will follow Jesus and continue doing what we are doing in our fishing businesses. Jesus’ followers leave other things behind. Following Jesus is not only repenting and believing in the gospel (1:15) but also redirecting your life. To state this another way, the message of the kingdom is not only repentance and internal transformation, but a change in life purpose. Now you will fish for people. What we are learning is that repenting and believing in the gospel means leaving your former life and following Jesus.

We need to think about what these men are leaving. We have already underscored that they are leaving their careers. They are putting their vocation aside. Leaving their nets showed their willingness to make a total commitment as disciples of Jesus. But please notice that they are also leaving their families. Jesus is put first so that family and career become second. The leaving of family seems to be an area that we have rejected in Christianity. We do not believe this can be true. We need to focus on the family. We need to put family first. We simply cannot believe that our families should be second to follow Jesus. We put family first and then we put Jesus second. But that is not what means to follow Jesus. But the Gospel of Mark will repeatedly challenge this false idea that we carry like in Mark 3:31-35 and Mark 10:29-30.

Now what does this mean exactly? Does this mean we all need to quit our jobs to be disciples of Jesus? Does this mean that we need to not get married, act like we do not have parents, walk away from our children, and the like to be disciples of Jesus? No, for this would be a misunderstanding of the call. We are going to see in this very chapter that Simon was married. The idea to leave everything is to release control of all things. Nothing keeps us from responding to Jesus for a radical life change. In traditional cultures, people found their identity from their family. So when Jesus said that he wants priority over your family, this was a drastic call, even more so than in our society today. Today, in our individualistic culture, Jesus telling us that he wants priority over our careers is a drastic call. Jesus is telling us that knowing him, loving him, resembling him and serving him must become the supreme passion of our lives. Everything else comes second.

This is what we are seeing in these first disciples of Jesus. The kingdom of God has come. One must drop everything because entering the kingdom is more important than even life itself. Whatever it takes to follow Jesus, that is what must be done. There will be sacrifices to follow Jesus. But Jesus is the king and we must give our lives to him. To be a disciple of Jesus means accepting Jesus’ call unconditionally.

I think it is important for us to consider what Mark is picturing for us regarding following Jesus and being disciples of Jesus. Discipleship is not part time volunteer work on one’s own terms and convenience. Is this not how Christianity is often pictured? How often we think of Christianity as something you do when it is convenient for you! We worship when we want. We give when we want. We sacrifice when we want. We come when we want. We help when we want. We study when it is good for us. We make Jesus revolve around our schedules, our families, and our jobs. But this is exactly what this text is telling us cannot be the case. One must be prepared to leave everything to follow him. Simon and Andrew turn from their nets. James and John turn from their father and their boat. They made a great sacrifice to follow Jesus. They will even state this point later in this gospel.

Peter began to say to him, “See, we have left everything and followed you.” (Mark 10:28 ESV)

They had to leave the things in life that they depended upon for their security to follow Jesus. Following Jesus is a life of sacrifice. Following Jesus means putting everything else in our lives second to Jesus, no matter who it is or what it is.

But I want you to notice something else. Look at the text again. How long did it take for these men to decide to respond to Jesus’ call? Look at verse 18: “Immediately they left their nets and followed him.” Look at verse 20. “Immediately he called them, and they left their father Zebedee in the boat with the hired servants and followed him.” These men do not tell Jesus to wait until they are done fishing. These men do not tell Jesus that they will start following him tomorrow. These men do not tell Jesus to wait until they can get their lives in financial order and then they will follow. Jesus calls and we are to follow him immediately. The call of Jesus is an urgent call that requires an immediate response. Do we see what these men are doing? They are truly trusting their lives to Jesus. They are trusting Jesus to take care of them. They are going to follow him wherever he goes. They are surrendering their hearts to God. They are surrendering their lives to God and it was evident that this is what they were doing. The call of Jesus does not allow us to continue our pursuit of money, success, or anything else and still follow him.

Conclusion

Let’s take this to the heart of our problem. We want Jesus without cost or commitment. But this is not what Jesus offers. There is no offer where Jesus works for Simon, Andrew, James, and John on the boat or mending nets. There is no offer where Jesus tells these men to follow him whenever it is good for them. Nor is Jesus offering to make your life better. Jesus is not offering to fix your marriage, give you more money, make you happy, make you financially secure, or anything else in selfish physical terms. Jesus is offering for each of us to follow him and it will change your life. Jesus is king and has brought his kingdom. He is calling for each of us to cast aside this temporal world and seek the kingdom of heaven. Reject the short term, fleeting pleasures of this life and seek eternal joy and happiness that comes from knowing God.

Is your life going to be defined by your job? Is that who you are? Is your whole life about going to work every day, performing certain tasks, and going home? Is that what this life is all about? Is that going to be the sum total of your life? Give up this mundane life and seek after true heavenly riches. Follow Jesus and find true living and true happiness by living for eternity.

Is your life going to be defined by your family? Is that who you are? We cannot ignore this reality. You are going to die. Your loved ones are going to die. No one is getting out of here alive. Death is promised to every person. If your whole life is about your friends, or being a husband or wife, or being a parent or grandparent, then what will you do when death comes for you and your loved one? Then what? But Jesus says that if you will make him first above all others he will give you the relationship you need to most, from the one who will never let you down: our Lord God.

You see that the call of Jesus is not, “Look at all I have to give up” because what we are giving up is not ours to begin with and is not going to last. Trading the temporary for the permanent makes perfect sense and is why people who understood that immediately left what they were doing to follow Jesus. Jesus is offering your something far surpassing to the things of this life. Jesus’ calls us to trade in the rags of this life for the riches of eternity. Jesus offers life if you will follow him.

The Authority of the King

Mark 1:21-39

Brent Kercheville

We are in an interesting place in the beginning of the Gospel of Mark. The structure of this gospel is interesting to observe. The first fifteen verses showed us that this is the beginning of the good news that Isaiah prophesied about. Jesus is the successful servant in whom God delights who succeeds against Satan, bringing his kingdom with him as he arrives as the King. In our last lesson we noticed the authoritative call of Jesus to follow him. We see Simon, Andrew, James, and John immediately leave their jobs and their families to follow Jesus. Who is this Jesus that people drop everything to follow and why should we do the same? This is what is taken up for us in the rest of chapter 1 of Mark’s gospel. There are five segments of this picture in this section that show us Jesus. We will only be able to look at the first four in this lesson and the fifth picture in another lesson.

Teaching With Authority

(Mark 1:21-22)

The first picture of Jesus is very simple and it is found in Mark 1:21-22. Jesus is in Capernaum and enters into the synagogue because it is the Sabbath, a time when the Jews gather for worship and teaching. Jesus enters the synagogue and teaches. But his teaching is different. His teaching is so different that the people in the synagogue are astonished and amazed by his teaching. Now it was not because Jesus taught something unusual. Nor was the amazement because Jesus was a fancy speaker. They are astonished because Jesus “taught them as one who had authority, and not as the scribes.” The teachers would quote the elders and the prior teachings of the rabbis. Originality was not valued by the Jewish religious experts in Jesus’ day. They passed down the authoritative “tradition of the elders.” What is shocking is that Jesus did not repeat the tradition of others, but is speaking with the authority of God. If the Sermon on the Mount is any clue, we know that one way Jesus taught was to say, “You have heard that it was said of old, but I say to you.” Jesus is teaching with personal authority. Jesus was the only person who could teach about God and do so “because I said so.” As a teacher of God’s word I do not possess any authority. The authority is in the scriptures and all I am doing is expressing to you what the scriptures say. But when Jesus spoke, his words were God’s words. His words were the scriptures. His words were authoritative. He did not have to quote a scripture for authority. He did not have to appeal for authority outside of himself. Jesus was able to teach like no other person ever who lived on the earth could ever teach. The people are right to see Jesus as the one who possesses great authority. His words are like none other’s words.

Casting Out With Authority

(Mark 1:23-28)

The synagogue is full of people because it is the Sabbath. Now notice what happens next in this synagogue as Jesus is teaching by looking at Mark 1:23-28. There is a man in the synagogue with an unclean spirit who starts yelling, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are — the Holy One of God!” The phrase, “What have you to do with us” is a Hebrew idiom that means something to effect of, “Mind your own business,” “Why bother us?,” or “Why are you trying to involve me?”

Notice that the unclean spirit recognizes and confesses who Jesus is: the Holy One of God. The unclean spirit confesses the power of Jesus who has come to destroy unclean spirits. It is particularly interesting what the unclean spirit calls Jesus. “The Holy One of God” does not appear to be a messianic title in Jewish literature. The Holy One is a term that used to refer to God in Isaiah’s prophecy (Isaiah 40:25; Isaiah 57:15; Isaiah 1:4). Jesus is acting with the authority and the power of God.

But look at what Jesus does. Jesus simply calls for the unclean spirit’s silence and commands the unclean spirit to come out. Jesus does not use spells, rituals, or incantations to coerce submission. His own authority is enough. His own words are enough. Jesus speaks and unclean spirits obey.

This brings about the amazement of the people again. But please carefully notice what the people are amazed at. They are amazed at Jesus’ authority (Mark 1:27). The people first refer to Jesus’ authority in teaching and the exorcism revealed his teaching authority. The casting out of the unclean spirit was evidence that the power of the kingdom of God was breaking into human history through Jesus’ words and actions. We are to understand from this scene what other gospel accounts express: if Jesus casts out unclean spirit, then the kingdom of God has arrived (Matthew 12:28; Luke 11:20). Satan’s authority is no match for the awesome power and presence of the kingdom of God. The authority and power of Jesus is amazing, not as a display of grandeur, but as the power of redemption for captives. Jesus is setting people free! In this gospel we will see that Jesus casting out demons was an undeniable sign that the kingdom of God had come and Satan’s realm and power was being derailed. These miracles represent the submission of all worlds and powers to the power of Jesus. Jesus is not just claiming authority. Jesus is not just showing authority. Jesus is showing his authority in the lives of individuals through his miracles. The miracles prove Jesus’ teaching authority.

Healing With Authority

(Mark 1:29-34)

The third picture of Jesus is seen in healing Simon Peter’s mother-in-law. It is easy for us to miss the picture because we just simply look at the miracle and do not consider what the miracle means. The healing has the same message. What did Isaiah say that the Christ was going to do when he came?

Surely he has borne our infirmities and carried our diseases (Isaiah 53:4 NRSV)

The kingdom of God has come and it is seen because Jesus is healing Israel. Jesus is the one who has come to heal the people. But do not misunderstand this. Jesus did not come to heal people physically. The miracle of healing Simon Peter’s mother-in-law shows that he has come to heal Israel spiritually. Isaiah again speaks of the punishment Israel received because of their sins. But then listen to the hope that is expressed afterward.

“For I will not contend forever, nor will I always be angry; for the spirit would grow faint before me, and the breath of life that I made. Because of the iniquity of his unjust gain I was angry, I struck him; I hid my face and was angry, but he went on backsliding in the way of his own heart. I have seen his ways, but I will heal him; I will lead him and restore comfort to him and his mourners, creating the fruit of the lips. Peace, peace, to the far and to the near,” says the Lord, “and I will heal him.” (Isaiah 57:16-19 ESV)

The healing of people shows that Jesus has come to heal Israel, lead them, and restore comfort. Peace has come and God is healing. This is what the people were to see and what we are to see. Jesus is God healing the people who has authority over all diseases and sicknesses. We see this further in verses 32 and 34 of Mark 1. People are bringing all who were sick and all who had unclean spirits to Jesus. Jesus healed them from their various diseases and cast out many demons. Jesus is so powerful that he does not even permit these unclean spirits to speak.

Jesus’ Mission

(Mark 1:35-39)

Let’s look at the fourth picture portrayed concerning Jesus. Early in the morning Jesus is praying. In next week’s lesson we are going to come back and look at this in more detail. But for now I want us to see that Jesus is praying in a desolate place (wilderness) and people are looking for him. Rather than going to the masses who are looking for him, Jesus wants to go on to the next towns. Why? Why not go to the people who are looking for him? The answer is that Jesus’ purpose is not to do miracles. Jesus states his purpose, “That I may preach there also, for that is why I came out.” Jesus has revealed himself so that he can preach. This is exactly what Jesus does, going to synagogues in other cities preaching and casting out demons.

What does Jesus preach? We were told earlier in Mark 1:15. “The time is fulfilled, and the kingdom of God is near; repent and believe in the gospel.” Jesus came to announce the arrival of God’s kingdom. Jesus’ ultimate purpose was not to deliver people from their physical ailments but to save them from sin and eternal judgment. Meeting people’s physical needs was a demonstration of his divine compassion and power. But he came to redeem sinners. The miracles were the announcement of the arrival of the kingdom and the need to repent and believe in the gospel. Understanding this, it was time to go preach the good news in other towns. Jesus defines the mission. We cannot paint Jesus with another mission. He did not come to feed the hungry. He did not come to care for the poor. He did not come to heal all the sick. Jesus did these things to show who he was, not to set up a kitchen, or a welfare handout system, or a hospital. His purpose was not even to be popular or give people what they want. Jesus must continue to preach and he will not stop proclaiming the good news of the kingdom.

Conclusion

So what are we seeing in Jesus? First, Jesus’ words are authoritative over our lives. Authority does reside within Jesus. He is the king and we must do what he says. Proof of this is seen in the casting out of the unclean spirits. They do not want to be cast out and they do not want to be destroyed. But they do not have a choice because Jesus is the Holy One of God. They cannot resist the power of the Lord Jesus. In the same way, we must not resist the power of Jesus. In fact, we cannot resist the power of Jesus. He is the Lord and he is the King and he will judge all those who try to resist him. Our resistance is for nothing for he is greater than us. Our rebellion is nonsense before Lord. He has power over us. We must allow Jesus and his words to be the authority over our lives.

Second, Jesus has power over Satan’s realm and exerts his rule over it. Jesus has won the battle against Satan. He is greater and has displayed his greatness. The unclean spirit asks what business Jesus has with them. Jesus has made it his business to conquer Satan and his kingdom. This is another reason for us to be in awe of Jesus. Jesus decisively will break the power of Satan in the cross. But this is a preview that complete victory is coming. Casting out demons with just a word showed that Satan did not stand a chance.

Third, Jesus came to heal us. I want to take us back to Isaiah 53 as we conclude.

Surely he has borne our infirmities and carried our diseases; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. (Isaiah 53:4-5 ESV)

Jesus came for our healing. But look at what we do according to Isaiah 53. We value his as nothing. We consider him struck down by God and afflicted. The one with all authority was pierced for our transgressions and crushed for our iniquities only for us to rebel against his authority. Oh, how we need the grace and mercy of God! But then we see there were masses of people who wanted to come to Jesus. But they were coming for selfish purposes. They were coming for what they can get out Jesus. Jesus’ authority is not for us to ask, “What can Jesus do for me?” This is the sad story of the gospels and the book of Acts. Listen to how the book of Acts ends as Paul is trying to convince people about Jesus from both the Law of Moses and the Prophets.

The Holy Spirit was right in saying to your fathers through Isaiah the prophet: “Go to this people, and say, ‘You will indeed hear but never understand, and you will indeed see but never perceive.’ For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.” (Acts 28:25-27 ESV)

Jesus has the power to heal. The people could be healed if their heart had not become dull. If they would use their ears to hear and their eyes to see, they would understand with their heart and turn. If they would only do this then God would heal them. Jesus heals with his words. All history was waiting for this moment for God to come and bring healing. Jesus has the power to rescue you. Will you hear his words, letting them come into your heart, and turn for healing from Jesus?

Called To Prayer

Mark 1:35

Brent Kercheville

At one point or another every Christian struggles with prayer. What is the point of prayer? What are we doing in prayer? Why should I pray? Why do we pray in worship? Why do we pray opening and closing prayers? Prayer is frequently a challenge for many. Looking at Jesus regarding prayer can be very helpful for us in considering our prayer life. But I want to look at prayer in a different way in this lesson because being told that we need to pray is not particularly helpful to me. I know that I need to pray. I believe that we all know that we need to pray. But I need help with that.

It is particularly eye-catching that the Gospel of Mark, while teaching on the amazing authority of Jesus has what may be perceived as an interruption to that point in Mark 1:35. Notice what the scripture says.

And rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and there he prayed. (Mark 1:35 ESV)

This passage is even more notable when we see that only Mark records that Jesus is praying at this moment in his ministry (cf. Matthew 4:23-25; Luke 4:42-44). Why is Jesus praying? Why does Jesus need to pray? What does this teach us about prayer?

The Picture of Jesus

Let us begin by considering what Jesus is doing by going off alone to pray. The Gospel of Mark is picturing the very active ministry of Jesus. Jesus calls his disciples, they go to Capernaum and immediately cast out an unclean spirit, which spreads the fame of Jesus throughout the surrounding region of Galilee. They leave the synagogue and go to Simon Peter’s mother-in-law and Jesus heals her. Then the whole city gathers at the door, bringing all who were sick or oppressed by demons. Jesus heals many who were sick with various diseases, cast out many demons, and would not even permit the unclean spirits to speak. What a day! Jesus had a very full day in Capernaum, a day that we would surely find to be extremely exhausting. But what does Jesus do? Jesus does not sleep in. Jesus does not take a day off. Jesus does not take a vacation. Jesus does not say that he has worked for today than anyone else in the history of Israel or the world. Jesus wakes up very early in the morning, while it is still dark, so that he can go and pray.

We are immediately presented with the fact that Jesus was not too busy to pray. Rather, Jesus was too busy not to pray. Prayer was critical at this moment for all that was going on in the life of Jesus. Prayer is pictured as the engine that drove the work of Jesus. Prayer is displayed to be central to Jesus’ ministry. This is often the opposite of how we see the use of prayer. We get too busy to pray. Yet in a whirlwind of activity, Jesus creates the time to pray.

This gives the first perspective change regarding prayer. Prayer is not merely a way to get things from God. It is so easy for us to think of prayer this way. We pray when we need something. We leave God alone until we need something. Yet this passage in the life of Jesus shows us that prayer is not merely a way of getting things from God. Prayer is a way to get more of God in our lives. Prayer is the way we draw near to God. Pray is our desire to know God and have him as the center of our lives. I want us to see this idea presented in Isaiah 64.

6 We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away.

7 There is no one who calls upon your name, who rouses himself to take hold of you; for you have hidden your face from us, and have made us melt in the hand of our iniquities.

8 But now, O Lord, you are our Father; we are the clay, and you are our potter; we are all the work of your hand. (Isaiah 64:6-8 ESV)

Notice that the picture is the filthiness of sin that plagues the people such that even their righteous deeds are like unclean rags. Now look at verse 7. “There is no one who calls upon your name, who rouses himself to take hold of you.” The statements are parallel to each other. Calling on God’s name is the same as stirring yourself up to take hold of God. Prayer is the way we strive to take hold of God. Prayer is how we bend ourselves to be in his image, molded by his hands. In fact, prayer is a defining mark of God’s people. Listen to what Moses says to Israel and their relationship to God.

For what great nation is there that has a god so near to it as the Lord our God is to us, whenever we call upon him? (Deuteronomy 4:7 ESV)

Prayer assumes the priority of the inner life with God. Most people base their inner life on outward circumstances. People are depressed because of outward circumstances. People are anxious because of outward circumstances. People are relieved because of outward circumstances. For many, the inner life is completely based on external circumstances, defined by all that happens to them. Their inner peace is based on other people’s valuation of them, their social status, prosperity, and performance. Prayer sets our inner life to be defined by God and our peace comes from that constant connection with our Father in heaven. The goal of prayer is a real, personal connection with God. Prayer is taking hold of a deep relationship with God that we desire to have with him. Thus, prayer becomes central to all we do because we want God with us in everything.

In The Wilderness

Now I want to draw our attention back to Mark 1:35 because Mark gives us another picture. The scripture tells us that Jesus went to a desolate place to pray. The obvious picture is the great value of having time alone with God in prayer, away from life’s distractions. But there is more here. The word translated “desolate place” is the same word used earlier in Mark 1:3-4 regarding John the Baptizer being in the wilderness and in Mark 1:13 when Jesus was in the wilderness for temptation for 40 days. We have seen in our study that the wilderness is a place of testing, as it was for Israel as left Egypt to go to the promised land. The wilderness is also the place of restoration and hope because being in the wilderness meant you were going to the promised land. John was preaching the coming of the kingdom in the wilderness and people are coming to him in the wilderness. Jesus gives hope in the wilderness as he conquers Satan in victory over Satan’s attempts. There is imagery that Mark is using to describe Jesus in the wilderness for prayer. What is the picture?

Remember again the context of Mark in which this is revealed to us. Jesus is having great success. People are bringing people from all over the region of Galilee to him for healing. Jesus is healing the sick and casting out unclean spirits. Jesus is a smash hit in the area and his fame is growing exponentially. Friends, what are the most dangerous times in our lives of faith? Often it is our times of success that we forget God. This was God’s warning to Israel over and over again. Do not forget God when all the prosperity and success comes because that what we are prone to do as humans. Success in life is a dangerous time. Jesus warned about how wealth steals our hearts away from God. It is easier for a camel to go through the eye of a needle than for the rich to enter God’s kingdom. Success is a spiritually dangerous time. Success surrounds Jesus at this moment. So after a day of success where does Jesus go? He arises early in the morning and goes to the wilderness, the place of testing, renewed fellowship, and hope and prays to the Father. God stays at the center in all his success. Life is not going to run without the Lord and taking hold of him. Prayer is the priority because he fully dependent on the Father. He relied on the Father to fulfill the mission through him. It was because Jesus was always fully submissive and totally dependent that he prayed.

The Life of Prayer

So let’s bring these concepts into our prayer lives and consider what that looks like. First, we need to begin with the goal. The goal of prayer is a real, personal connection with God. Prayer is taking hold of God and drawing closer to him. No longer think of prayer as something you do when you need something. God invites us to seek him all the time, not just when we are in need. Prayer is drawing into God. This is why our worship has prayers to begin and end our services. We are coming near to God and building on our relationship with him. Prayer life suffers if all we think about prayer is a solution to problems and crises.

Second, see prayer as a help to your life to keep you from life’s pitfalls and dangers. There are so many pitfalls to faith and prayer is displayed by Jesus as a critical tool to stay with the Lord and look to him. Prayer is not a burden but the rescue ring to help us through this life. A different perspective on prayer can help us draw into in our daily lives more.

So how do we learn to pray like this? I believe one of the best and easiest things we can do is immerse ourselves in the language of the Bible. The scriptures are given for us to know God. Prayer is so that we can take hold of God and be closer to him. These two tools given to us by God can be used together for great results. I have personally found that my prayer life increases dramatically if I just pray about what I am reading in the scriptures. Use the scriptures to jump start your prayer life. Pray about what you have learned about God. Pray about what God has promised to you. Pray about what God has done for you. Pray about what you need in your life as you have learned about God and his will for you. Prayer is so much easier when we are responding to God who is talking to us through his word. Pray responsively to God and it will change everything about your prayer life.

Clean

Mark 1:40-45

Brent Kercheville

We are in a section of Mark’s gospel where the key message is that we would see the authority of Jesus. We have seen the authority of Jesus over the lives of people, who drop all they are doing to follow Jesus (1:16-20). We have seen the authority of Jesus in his words, teaching as one with authority like no other. The authority of Jesus is seen in casting out the unclean spirit, simply by saying the words, “Be silent, and come out of him.” Jesus also has authority over sickness, healing Simon’s mother-in-law. Jesus is healing many who were sick with various diseases and cast out many demons, displaying his great authority. The next two events that are recorded to reveal the authority of Jesus show us magnificent images of who Jesus is and why he came. Read Mark 1:40-45.

The Problem of Leprosy

The account begins by telling us that a leper has come to Jesus. He is afflicted with a serious skin disease. In the community of Israel this is a very big problem. Touching a leper, like touching a corpse, resulted in being unclean. Only a priest could declare a person to be clean or unclean of this disease. Those who were determined to be unclean were required to live outside of the community of Israel, wearing torn clothing, leaving their hair messy, covering the lower part of their face, and crying out, “Unclean! Unclean!” (Leviticus 13:45-46; Numbers 5:2-4). According to the Talmud, the closest a leper could come to someone without the disease was six feet. On windy days, the distance was extended to 150 feet. With the ostracizing experienced, the fear people had of being around you, and the specter of death hanging over you, leprosy was a dreaded disease.

The Bold Request

This is what makes verse 40 startling. The leper comes to Jesus, imploring him, and kneeling said to him, “If you will, you can make me clean.” This man has great courage to come anywhere near Jesus. Perhaps he is remaining six feet away from Jesus. But people feared lepers. People wanted lepers to remain outside the common areas and outside of the community. But this leper comes to Jesus. Not only does this leper come to Jesus, but he shows even greater boldness in his request. He declares that Jesus has the authority and the power to make him clean. All that matters is if Jesus is willing to do so.

The reason this is a bold request is because cleansing lepers is not something that people were able to do. There is a great amount of faith in who Jesus is. The leper is showing a staggering awareness of who Jesus is. I would like for you to think about in the scriptures when leprosy was cleansed. You might recall that there are two occasions and both incidents are fairly renown. You may recall Naaman the leper who was cleansed by dipping in the Jordan River seven times at the instruction of Elisha (2 Kings 5:7-8). The Elijah/Elisha prophet figure was able to give instructions for cleansing leprosy. The other incident is Moses who calls on God to cleanse the leprosy of his sister, Miriam (Numbers 12:9-16). Moses and Elisha were the only ones who pray for God to cleanse leprosy. These accounts proved that there was a prophet in Israel. Moses and Elisha are God’s prophets, God’s representatives. Yet only God can cleanse. In all the scriptures only Moses and Elisha called on God for the cleansing of leprosy. Yet this leper comes to Jesus and is aware of the great authority of Jesus. Listen to those words: “If you will, you can make me clean.” Jesus is greater than Moses and Elisha because he will not have to pray to God or follow instructions for cleansing. Just by Jesus’ will, this man realizes he can be cleansed.

The Bold Cleansing

Now I want us to see what happens next. “Moved with compassion, he stretched out his hand and touched him” (Mark 1:41). Jesus reaches out and touches this leper. No one did that. No one would dare to do that. Not only would this make you ceremonially unclean but there is the fear that you catch this skin disease. You would suffer the same way as this leper is suffering. No one would touch a leper unless you were also a leper. But Jesus is not a leper. Jesus is perfect, whole, and without blemish. But Jesus touches a leper. Jesus does not have to touch a leper to cleanse him. Jesus has already shown that the authority is in his words. Jesus could simply say, “Be clean.” But Jesus with great intention, stretches out his hand, touches him, and says, “I will; be clean.” Jesus not only removes the leprosy, but cleanses this man. It is an amazing scene.

Jesus is making a point about who he is. Rather than being rendered unclean by touching this leper, Jesus radically reverses the direction of purity and gives cleansing rather than be defiled. Jesus’ cleanness is more powerful than the leper’s uncleanness. Touching a leper would make any other person unclean. But Jesus is more powerful that the leper’s uncleanness.

This is a powerful message about what Jesus has the power to do and what Jesus has come to do. Jesus has the power to cleanse. Jesus came to cleanse sinners. God has more forgiveness to give than you have sins to be forgiven. The apostle Paul taught us a great hope that where sin increased, grace abounded all the more (Romans 5:20). We are the unclean. We are the ones who should be shouting, “Unclean, unclean!” We are the ones who need to stay far away from Jesus because of our great uncleanness. But Jesus has come to cleanse. The account of the leper is a metaphor for what Jesus has done at the cross. As sinners, we were once spiritual lepers who lived in alienation from God. But God has provided a way to be made clean. Jesus radically reverses the direction of purity and brings us cleansing.

But I want us to consider the picture a little deeper. Not only is this passage showing us the ability of Jesus to cleanse, but the desire to cleanse. The leper does not doubt the ability of Jesus to cleanse. What is the leper’s question? He questions the willingness of Jesus. “If you are willing, you can make me clean.” The leper represents us. We often do not doubt the ability of Jesus to cleanse. We doubt his willingness. We look at our sins and we know that he is powerful enough to cleanse us of our sins. But does God desire to cleanse us? The answer is a loud, resounding, “Yes!” If we come to Jesus for cleansing, Jesus’ answer is always yes. Our sin is not greater than God’s mercy. Our sin is not greater than God’s ability to cleanse. Our sin is not greater than God’s desire to cleanse. God will never stop cleansing us.

If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1 John 1:9 ESV)

This is the picture of the kingdom of God and a picture of the authority of Jesus. Jesus has come to heal. Jesus has come to cleanse. Jesus has come to make people whole and bring them back into the community of God. Jesus does not say no. Jesus is willing. Are you willing to be cleansed? Your sin is not greater than his mercy. With compassion he looks at you and stretches out his hand to heal if you will come to him in faith like this leper.

Your Sins Are Forgiven

Mark 2:1-12

Brent Kercheville

The images in Mark’s gospel have been building in showing us who Jesus is. Jesus is the one who possesses authority like no other. Jesus has authority to call people to follow him, something other people did not do. Rather than saying, “Follow God,” Jesus said, “Follow me.” Jesus has authority over unclean spirits. Unclean spirits know that Jesus is the Holy One of God who has come to destroy the power of Satan (1:24). Jesus has authority over our physical sicknesses, showing that he came to heal us spiritually as Isaiah prophesied. We have seen Jesus having authority over diseases, cleansing a leper so that he is whole. Jesus has come to cleanse Israel and cleanse those who would come to him. As the Gospel of Mark opened, we saw the declaration that this is the beginning of the good news about Jesus as the prophet Isaiah declared. This gospel is showing the fulfillment of Isaiah’s prophecies. But now we are going to see a shift in the Gospel of Mark. Chapters 2-3 will record for us the building resistance against Jesus. Jesus is now going to be challenged by the religious leaders for his actions and teachings.

The Scene

Jesus has returned to Capernaum after traveling through the region of Galilee teaching and healing. People find out that Jesus has returned home (Mark 2:1). There are so many gathering into this house that no one else is able to enter, not even at the door. What is Jesus doing in the house? Mark 2:2 says that Jesus is preaching the word to them. Jesus has come to preach the good news of the kingdom (Mark 1:14-15; Mark 1:38). Jesus has returned to Capernaum and his mission continues: to preach the gospel of God. Now there are four men who come carrying a paralyzed person on a stretcher. It is important to see what is happening. We have a lame man. He cannot walk. He is paralyzed. So these four men carry this lame, paralyzed man on a stretcher to see Jesus. But there are so many people crowding the house that they cannot enter. It is easy to visualize. Have you ever been in such a crowd that someone asks to pass by you but you have nowhere to move to allow the person to go by? The place is so crowded there is no way for these four men to get this paralyzed man who is laying on a stretcher into the house.

But these men and this paralyzed man will not be turned around. Verse 4 tells us that because they could not get to Jesus they climb to the roof, unroof the roof, and lower the stretcher down in the house. Now there is a lot for us to consider. This is not as much of a heroic feat as it would be for our houses. The typical Galilean home had an outside stairway leading to the flat roof. Further, a typical roof was constructed of large wooden beams with smaller pieces of wood in between, covered by a thatch consisting of grain, twigs, straw, and mud. Tiles would then be placed on top. So it did not require a jack hammer to break through the roof. Once on the roof, these men start taking off the tiles and then removing the straw, mud and branches to make a hole large enough to lower this lame man down into the house.

Now we need to visualize this for a moment. Jesus is teaching in the house. You hear some noise on the roof but Jesus keeps on preaching. But then these men get a hole in the roof and lower this man down on the stretcher. This is another show stopper. Everything would stop and the crowd would be looking up as this man is lowered down. It is a stunning scene. Jesus sees their faith and says to the paralyzed man, “Son, your sins are forgiven.” Now this is also a showstopper. What would you expect Jesus to say to this paralyzed man? “Rise up and walk!” But that is not what Jesus says. Jesus says something completely unexpected. Jesus tells the paralyzed man that his sins are forgiven. What is Jesus doing? Why does Jesus say this? This is the big question that looms over this text.

The Conflict

(Mark 2:5-7)

This declaration by Jesus immediately causes a conflict. The teachers of the Law start questioning in our hearts. “Why does this man speak like that? He is blaspheming! Who can forgive sins but God alone?” I want us to recognize that their question is right. Who can forgive sins but God alone? Exactly! Jesus is God. This is exactly what Jesus wants people to understand. Jesus is not a good moral teacher. Jesus is not merely a prophet. Jesus is the Lord! But the charge of blasphemy will be used by the religious leaders to condemn Jesus to death (Mark 14:64).

Jesus’ Answer

(Mark 2:8-12)

Now Jesus knows what was going on in the hearts of these teachers. He knows what they are thinking. Jesus not only has the power to forgive sins but also shows another power that belongs to God alone: knowing people’s hearts. Jesus is showing divine knowledge over their hearts. So Jesus asks them why they are questioning these things in their hearts. This should have captured the attention of these teachers. “Hey, Jesus knows what I was thinking!” But Jesus wants to prove who he is and why he said what he said. Look at Mark 2:9-11.

9 Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up your bed and walk’? 10 But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the paralytic— 11 “I say to you, rise, pick up your bed, and go home.” (Mark 2:9-11 ESV)

Jesus’ question is to redirect their thinking. Jesus is saying, “I’m not just a miracle worker; I am the Savior. Any miracle worker can say, ‘Take up your mat and walk.’ But only the Savior of the world can say to a human being, ‘All your sins are forgiven.’” Jesus is not claiming to be a miracle worker. Jesus is claiming to be the Lord of the universe. Nothing in Jewish literature indicated that a man or messiah would have the authority to forgive sins. Jesus has the authority to dispense the forgiveness of God.

But if this was not a large enough statement, Jesus pushes this further in verse 10. Not only does Jesus say that he has the authority on earth to forgive sins, but he calls himself “the Son of Man.” This term is used only one time in the Prophets and it is found in Daniel 7:13-14. Turn in your Bibles to this passage. Listen to Daniel’s vision.

13 “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. 14 And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed. (Daniel 7:13-14 ESV)

I want us to see the simple message of this vision. The Son of Man comes to the Ancient of Days and receives rule, glory, and a kingdom so that all peoples, nations, and languages should serve him. He has an everlasting rule and a kingdom that will not be destroyed. This is the picture of Jesus. Jesus has all authority on heaven and earth. Notice that this is exactly what Jesus is saying in Mark 2:10 — “But that you may know that the Son of Man has authority on earth to forgive sins.” Then look at what happens. The paralyzed man immediate picked up his stretcher and went out of the house in front of their eyes (2:12). Everyone in the house is amazed and glorified God saying that they had never seen anything like this.

God’s Message

What is the message of this account and why does Jesus perform this miracle in this way? Isaiah prophesied that certain things would be happening in the life of Israel so that they would know that the new exodus had begun. Listen to Isaiah 35:3-6.

Strengthen the weak hands, and make firm the feeble knees. Say to those who have an anxious heart, “Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you.” Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy. (Isaiah 35:3-6 ESV)

What is one characteristic of the arrival of the kingdom? The lame the leap like a deer. Listen to what else Isaiah said about the arrival of the kingdom.

For the Lord is our judge; the Lord is our lawgiver; the Lord is our king; he will save us. Your cords hang loose; they cannot hold the mast firm in its place or keep the sail spread out. Then prey and spoil in abundance will be divided; even the lame will take the prey. And no inhabitant will say, “I am sick”; the people who dwell there will be forgiven their iniquity. (Isaiah 33:22-24 ESV)

Look at what is going to happen. The Lord is our judge, lawgiver, and king. He will save us. Then Israel is described as weak and helpless. But that is all going to change when the Christ came. Then the prey and the spoil would be in abundance. Even the lame will be able to walk and capture prey. No one in this kingdom is going to say they are sick. The people who are in this kingdom will be forgiven their iniquities. Notice how the physical imagery is tied to the spiritual meaning. When the lame and the sick are healed then the people who live there will be forgiven their sins. When this lame man is presented before him, what does Jesus say? “Son, your sins are forgiven.” This is just like Isaiah said would happen. The king has arrived with his kingdom on earth and that power is displayed in Jesus forgiving sins on earth. Do not forget to notice the power of Jesus’ words. All that he has to do is say it. Jesus’ words have the authority to forgive sins. Jesus’ words have the authority to make the lame walk. Healing and forgiveness belong together and it is amazing that these religious teachers did not see it.

Jesus Has Come To Solve Your Life Problem

(Mark 2:5)

I want to draw our attention back to verse 5 as we conclude the lesson. What we need to see is Jesus declaring something very important about who he is. Jesus has come to fulfill your greatness need. Jesus has come to solve your greatest life problem. Now see it: your greatest problem is not your suffering. Your greatest problem is your sin. Our greatness need is not comforting our pain. Our greatest need is rescue from our sins. Our main problem is not what has happened to us or what people have done to us. Our greatest problem is how we have responded to that. This is an empowering revelation. We cannot do anything about what other people have done to us. We cannot reverse the past. We cannot fix the hurts. We cannot undo the pain. Nothing can fix those pains. Those wounds remain in our lives. But we can do something about ourselves. The thing that we can do is see what our greatest need is. We can see what our greatest pain truly is. We can see what our lives need the most.

This paralyzed man’s greatest need was not to walk. We would all look at him with physical eyes and think that healing his legs was exactly his greatest need. But Jesus makes a statement open the eyes of everyone to a spiritual awareness. Our comfort is not our greatest need. Our health is not our greatest need. Our security or wealth are not our greatest needs. Our greatest need is that we see our greatest problem that Jesus has come to solve.

Our problem is that we all have ignored the Lord, rebelling against him by living our lives without reference to him. We tell God that we will live our lives exactly how I want to live it. Our greatest problem is not what people have done to us but what we have done against God and against others. We have a sin problem and it is our greatest problem. Jesus may not give us long lives. Jesus may not give us healthy bodies. Jesus may not give us financial security. Jesus may not give us good jobs or happy families. But Jesus is giving us exactly what we need and he wants you to seek him for that need. Do not seek him to fix these external physical concerns. Seek him for eternity. Seek him for forgiveness. Our sin being forgiven every day is our greatest need. There is nothing more important today than for your sins to be forgiven. There is nothing more important tomorrow than for your sins to be forgive. There is nothing more important on any given day than for your sins to be forgiven. You have Jesus and you have him fulfilling our need. This should be a moment of exaltation when Jesus declares what he has come to do: to forgive sins. We should not grumble for the rest but be rejoicing because today our greatest need has been given to us again. Do not be distracted by the world. Jesus is your greatest need today and he will give you want you need if you will seek him in faith.

The Call of the Kingdom

Mark 2:13-17

Brent Kercheville

The Scene

The scene in Mark 2:13-17 opens with a similar scene that we have seen many times so far in Mark’s gospel: crowds are coming to Jesus. The people in Galilee and the surrounding regions are coming to Jesus. They are listening to his preaching concerning the kingdom of God and people are being healed and unclean spirits are being cast out. So once again Jesus is at the Sea of Galilee and all the crowd was coming to him. Once again we see the mission and purpose of Jesus in verse 13. Jesus was teaching them. Jesus has come to proclaim the gospel of the kingdom of God (Mark 1:14-15). As Jesus walked beside the sea, he saw Levi sitting in a tax booth and tells him to follow him. Levi gets up from the tax booth and follows Jesus. We notice that is very similar to what happened with James and John and Simon and Andrew. They drop everything and follow Jesus.

To understand the rest of the account we need to take a moment to understand what just occurred. Levi is sitting in a tax booth. He is a tax collector. It is likely that he sat at a toll booth where customs would be collected on goods in transit on one of the important roads in Galilee. The toll might be on the fish caught in the Sea of Galilee or some other trade that would be happening near the sea. Capernaum was a major town through which travelers would pass as they came from other territories. As such, tax collectors were despised. But they were not despised like we might despise the IRS in our time. The reason tax collectors were despised was because of their reputation for dishonesty, their exorbitant surcharges, and their duplicity with oppressive rulers. Since tax collectors made their living from the money they could collect over and above the taxes owed, extortion and corruption were rampant. The toll booth worker could charge whatever he determined. Imagine driving on the turnpike and not know what you were going to pay as you came to each booth because the cost was completely left to the discretion of the person working in the booth. Listen to some of the declarations of the Mishnah to understand the Jewish perception of tax collectors.

The Mishnah prohibited receiving alms from a tax collector as his office since the money was presumed to have been gained illegally. If a tax collector entered a house, all that was in the house became unclean. The rabbis went so far as to say it was permissible to lie to tax collectors to protect your own property. Tax collectors were hated because they were so dishonest. So I want us to think about what Jesus just did. Previously we saw Jesus call four commercial fishermen to follow him. But now he calls a tax collector, someone hated by most of the Jewish people, to be his follower. With these things in mind, let us notice what happens next.

Jesus is now in Levi’s house for a meal. But Levi and Jesus are not eating alone. Many tax collectors and sinners were reclining at the table with Jesus and his disciples (Mark 2:15). Notice verse 15 closely. Many tax collectors and sinners are the ones who are following Jesus. Jesus does not have just five followers: Simon, Andrew, James, John, and Levi. Jesus comes to Levi’s house and there are many tax collectors and sinners there. Why are there many tax collectors and sinners there? The reason is given in verse 15. These tax collectors and sinners are following Jesus.

The Conflict

(Mark 2:16)

This presents a conflict for the scribes. We noted in our last lesson that Mark will record in chapters 2-3 the conflicts the leaders will have with Jesus. We are going to read about Jesus coming to his own and his own not receiving him. Jesus is eating with tax collectors and notorious sinners and this is a problem for the scribes. Listen to what they say: “Why does he eat with tax collectors and sinners?” We must recognize that these sinners are notorious sinners. Just as the tax collectors are not merely doing the job of collecting taxes. They were cheats and dishonest. In the same way, these are not just sinners like we look about the room and say that we are all sinners. Rather, to speak of them as sinners means they are sins that are well known. These are sexually immoral people and other such similar sins so that people are aware that you have greatly sinned. Jesus is eating with these kinds of people and these are the people that are following Jesus. This is why the question arises among the scribes. What is your teacher doing? Why would he eat with these kinds of people? I mean, you can’t help if they follow you. But you are in a tax collector’s house eating with tax collectors and sinners. What is he doing? But we need to see that this is an arrogant question. Only a person who does not think he is a sinner would ask such a question.

Jesus’ Response

(Mark 2:17)

Listen to Jesus’ answer to them. “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners” (Mark 2:17 ESV). “Healthy people do not need a doctor” was a common proverb in Jewish and non-Jewish circles. Jesus takes the proverb and applies it to his own ministry. Jesus has not come to call the righteous but sinners. We probably know this verse but I want us to consider the meaning of what Jesus is saying.

First, the sick are the ones in need of a doctor. Those who are well do not need a doctor. But do not misunderstand what Jesus is saying. Jesus is not saying that some people are sick and some people are well. The message of the gospel is that everyone is sick. Everyone is under condemnation. There is none who are righteous (Romans 3). Jesus is not saying that some are good and some are not. Jesus is making something clear. Who are the people who go to the doctor? The people who go to the doctor are those who know they are sick. They admit that there is something wrong. They realize that they will not be made well over time. They need help and they know it. This is the point of the picture. What do you want from a doctor? Do you just want some advice? No, you want an intervention. You do not go to the doctor for confirmation that you are sick but for a treatment. But think about this also: can a doctor help you if you do not see one? The doctor has no value if you do not recognize your sickness and then go to the doctor for treatment.

This leads to the second declaration: “I came not to call the righteous, but sinners.” Please think about what Jesus just said. The call is not to the people who think they are saved. The call is to the people who are lost and know it. Just as those who think they are well will not go to a doctor, so also those who think they are spiritually well do not seek the spiritual doctor. How often we will presort people into those who think will listen to the gospel. But usually the people we presort for the gospel are those who do not think they are sick. We pick out people who seem to be morally good and try to give them the gospel and they do not receive it because they do not see their sickness. We are often afraid to take the gospel to the people who are notorious sinners. Jesus is declaring that the gospel is for sinners just as they are. The picture is not to find people who are somewhat good and give them the gospel. It is not transformation then the gospel. The gospel is the cause for the transformation.

But notice what Jesus is doing. Jesus is in Levi’s house eating with these tax collectors and sinners. Jesus does not merely preach repentance. Jesus befriends sinners. This kingdom is a kingdom for outcasts. This kingdom is a kingdom for people who know they are spiritually sick and are looking for treatment. The kingdom is not for people who are pretending to be fine and do not need a doctor. The kingdom is not contaminated by sinners. The kingdom brings restoration and healing to sinner, reconciling them to God. The message of sin, grace, and transformation must be brought to the world. Doctors cannot help the sick if they hide in clinics behind locked doors. Self-admitting sinners are the ones who are in this kingdom. How did the Sermon on the Mount begin?

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3 ESV)

This is the big key that Jesus is teaching. We are reading about the refusal of the self-righteous to see themselves in need of forgiveness from the one who had demonstrated the authority to grant it. Those who are saved are those who are self-confessed sinners. This is the scandal of the gospel that we often can struggle with. Forgiveness is not based on how good you are, but how much you understand who you are in God’s sight.

The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. (1 Timothy 1:15 ESV)

Who did Jesus come into the world to save? Sinners! Jesus came to save sinners. Jesus did not come to save the righteous. People must think about this amazing truth. Jesus did not come to save the righteous. Jesus came to save sinners. If we think we are doing fine spiritually, then we are the ones who are self-righteous and do not see our need. We are never spiritually fine. Jesus does not call the people who think they are doing well. Jesus calls the people who will not lift their head to the sky, but simply say, “God, be merciful to me, a sinner” (cf. Luke 18:13). It is so easy to forget. You are not forgiven because of how good you are. You are forgiven because you realize how terrible your sins are.

Why did Jesus call Levi? Why are tax collectors and sinners following Jesus? Why is Jesus befriending tax collectors and sinners? Why is Jesus eating with tax collectors and sinners? Because Jesus came into the world to save sinners. Jesus did not come to call the righteous, but sinners. The righteous think they can heal themselves. The righteous think they are healthy. The righteous think they are doing good. The righteous think they can make themselves right before God. Sinners know how utterly sinful they are, bow their knees to Jesus, knowing that there is nothing we have to offer except our humble sorrow and complete brokenness. It is these that Jesus forgives. Is there one person that we do not want to come to belong to the church here? What person do you not want to sit by? What person do you not want here? We have had some really strange people come through our doors. Did we ever think, “What is that person doing here?” You see that we can fall into the same way of thinking as these scribes. We have become the self-righteous.

When you are broken by your sins so that you think that you cannot do this, that you cannot be good enough or be what the gospel has called you to be, that is when Jesus says to you that you are exactly where he wants you to be. The law is to humble so that we will seek the mercy and grace of Jesus. The law was not given so that you would think that you are good enough. The law came so that you would plead and make your appeal for the mercy of God. If you are trying to be good enough, you need to stop because you can’t be good enough. You are pursuing a path that leads away from salvation. Instead, be cut to the heart by your sins and let God’s grace change you from the inside out. The more we see how much we have been forgiven, the more we will love the Lord our God and love our neighbors as ourselves (cf. Luke 7:47).

New Direction

Mark 2:18 to Mark 3:6

Brent Kercheville

We have noted that as we have moved into Mark 2 that the resistance against Jesus is growing. The next three accounts that Mark records link together as Jesus’ authority is challenged. The challenges made by the religious leaders may not seem significant to us. But what Jesus teaches represents a new direction for all humanity to move toward because the king has arrived with his kingdom. So let’s see what issues the religious leaders have with Jesus and what we can learn about the new direction Jesus is providing the world.

Fasting

(Mark 2:18-22)

In Mark 2:18 we see that the disciples of John and the Pharisees are fasting. We are not told why either are fasting. We know that the Law of Moses established only one fast, which was on the Day of Atonement (Leviticus 16). We also know that the Pharisees fasting twice a week, on Monday and Thursdays (cf. Luke 18:12; Jewish writings). Pious people like the Pharisees fasted but Jesus’ disciples do not. Jesus and his disciples are not doing what we have always done. They must not be devoted to God because they do not fast. Jesus, why don’t your disciples fast?

Jesus answers their question with some illustrations. To understand these illustrations we need a little background information. Weddings were festive, extravagant affairs. A wedding was the largest social event in the life of a village that would last a week or longer. Fasting was frequently used as a sign of mourning. It is this understanding that Jesus uses. In verse 19 Jesus is saying that this is a time for celebration because he has arrived as the bridegroom. To fast during a time of celebration would be unthinkable. I have never been to a wedding where everyone was sad, mourning, and fasting out of anguish. Weddings even in our culture is a time of joy and celebration. It would be inappropriate for fasting to occur while Jesus, the king who is proclaiming the dawn of the kingdom of God, is in their midst. There will be a time when Jesus will be taken from them and there will be mourning. But that is not the case now.

In Mark 2:21-22 Jesus uses two more illustrations to make the same point. New cloth on an old garment is incompatible and new wine in an old wineskin is also incompatible. Jesus’ message is very powerful. Jesus is declaring the kingdom of God to be the new wine that cannot be poured into the old wineskins of Judaism. What Jesus is bringing in the kingdom cannot be combined with the present system of Judaism. Jesus is the new patch. Jesus is the new wine. He is not an attachment, an addition, or an appendage to the status quo of Judaism. Jesus could not be integrated into the existing religious structures. We have seen this in Mark’s gospel already. Jesus goes to the synagogue, but he does not go like everyone else. Jesus goes with a new teaching (Mark 1:27) and his authority surpasses the scribes. Jesus honors the Torah but he is not bound by it. Jesus subordinates the Torah to himself through his authority.

Jesus has not come to patch up Israel’s religion or to reform it. Jesus has come to inaugurate a new era of salvation. To use Isaiah’s prophetic words, Jesus is bringing in a new heavens and earth. It is a whole new order and system in Jesus’ kingdom. Unlike the prior prophets, Jesus is not calling Israel to covenant renewal or greater submission to the Law. Jesus has come to fulfill the Law and bringing it to its completion in the kingdom of God. The Law of Moses is becoming old and giving way to the Law of Christ, the new. The age of promise is giving way to the age of fulfillment. These religious leaders cannot simply fuse the message and the person of Jesus into everything Judaism has been. Jesus’ arrival requires new ways and a new direction. We will see this picture pushed forward throughout Mark’s gospel, culminating in Mark 15:38 when the curtain of the temple is torn in two from top to bottom when Jesus is crucified. Just as the heaven were torn open at the baptism of Jesus indicated the arrival of the kingdom of heaven to earth, so also Jesus is tearing open the norm of Judaism and ushering in a new age. The next two accounts in Mark’s gospel illustrate this message.

Plucking Grain on the Sabbath

(Mark 2:23-28)

The picking of grain is not the issue for the Pharisees. In Mark 2:24 we see the issue is doing working on the Sabbath. The Mishnah forbid 39 specific acts on the Sabbath, one of which was reaping. Now it is important to look at Mark’s gospel account of this event because he has a particular teaching that he wants us to see, which can be different from Matthew’s intention and Luke’s intention. Also it is important to read this with the answer Jesus gives and not try to defend or justify Jesus. We do not want to miss the point Jesus makes in this account. So let us carefully examine how Jesus handles this charge.

In Mark 2:25-26 Jesus refers to the actions of David. Jesus speaks to when David was in need and hungry and how he and his companions entered the house of God and ate the bread “which it is not lawful for any but the priests to eat, and also give it to those who were with him.” Jesus acknowledges what David did. David did what was not lawful to do. Now this is where I want to start defending Jesus. But notice that Jesus does not do that in verse 27. Jesus simply concludes, “The Sabbath was made for man, not man for the Sabbath. So the Son of Man is lord even of the Sabbath.”

Was Jesus breaking the Sabbath law? My answer is no, but that is not the way Jesus argues, which is fascinating. Jesus is not interested in defending himself but getting the Pharisees to see who he is. Jesus does not debate what constitutes work on the Sabbath. Jesus does not address any distinction between the Pharisees’ traditions and what the Law of Moses actually said. Jesus does not even defend David. Jesus says that what David did was unlawful. Jesus does not say that hunger and taking basic nourishment does not violate the Sabbath, which seems to be the point in Matthew’s account.

The point seems to be this: if David, the Lord’s anointed and his companions could eat the consecrated bread, how much more can the Messiah, David’s greater son, and his companions! Jesus’ point focuses on a foundational issue: the relationship between the Law and the Son of Man. If regulations to protect the holy could be set aside for David and those with him, then how much more so for the Son of Man (Messiah) who has supreme authority over the Sabbath which was made for humanity! David’s authority legitimized his actions. Think about David’s situation: David is anointed as king but not enthroned yet. This is where Jesus is at also. Jesus is anointed which we read at his baptism (1:10) but he is not enthroned yet, which will occur at his death, resurrection, and ascension. David is the anointed king whose authority has not yet been recognized within Israel except for his band of outcast followers. Jesus is the anointed king whose authority has not yet been recognized within Israel except for his band of outcast followers.

The point Jesus is making is intentional! Jesus is not breaking the Law of Moses or being shown as a sinful person. Jesus is doing this as a deliberate sign, like the refusal to fast. This is a sign that the King is here, that the kingdom is arriving, and the new system and direction is upon them all. Jesus’ point is not that humanitarian needs trumps the law. HIs point is that all the authority of the King has arrived. Let me illustrate this in a way I think we can understand. When the president arrives, his motorcade drives through red lights and stop signs to get to where he is going. Is the president a law breaker for this? No, because his authority is greater than the law. This is the point Jesus is making. The Sabbath was made for man, but the Son of Man is lord even of the Sabbath. Jesus is not a law breaker because of who he is.

Healing on the Sabbath

(Mark 3:1-6)

This brings us to the final example of this teaching which is found in Mark 3:1-6. There is a man with a withered hand in the synagogue. What are the people looking at Jesus to see? Notice that they are not looking to see if Jesus will heal him. They are looking to see if Jesus will heal on the Sabbath “so that they might accuse him.” We are seeing the hardness of heart of these people (Mark 3:5). This man has a withered hand and is now standing in front of the Lord who has come to heal. So Jesus asks in Mark 3:4 if it is lawful to do good or harm on the Sabbath. To not heal would be to do this man harm. Are we really not going to do good for this man because it is the Sabbath? But that is exactly what these leaders think. Look at how upset Jesus is at this in Mark 3:5.

And he looked around at them with anger, grieved at their hardness of heart. (Mark 3:5 ESV)

They do not see who Jesus is and what he has come to do. Not only this, they do not even understand the meaning of the Sabbath. The Sabbath was a time for worship, remembering how God had liberated the people. God had given Israel rest from the oppression of Egyptian slavery. God delivered these people. The Sabbath was a mark of God’s people whose lives were transformed by the exodus God had performed for them that they were to remember every week. Now the Christ, the one who has come with authority to cast out unclean spirits, heal the lame, give sight to the blind, heal the sick, to call sinners for healing, is standing with a man who needs healing. This moment was what the Sabbath was all about: setting people free. Jesus is going to set this man free of his infirmity with his withered hand. The arrival of the kingdom is the healing of the nations. The arrival of Jesus and his kingdom is the rescuing of people, bringing light into darkness, and hope to the hopeless. The arrival of his kingdom is help, hope, and healing. It is what the Sabbath was all about. The Sabbath is about restoration! Yet these leaders did not see that. They are so hard in their hearts that they do not understand the meaning of the Sabbath and the meaning of what Jesus is doing. All that they can see is the law and their rules surrounding those laws. Think about this: the leaders are so concerned about their Sabbath regulations that they do not want Jesus to heal this man. It is stunning.

So what is Mark showing us about Jesus especially considering its connection to the last account concerning the Sabbath. Jesus is saying that he is the Lord over the Sabbath. It is a whole new direction and a whole new system. Jesus is not patching up the old system. But even further, Jesus is the Sabbath. Jesus is the source of the deep rest we need. Jesus has come to completely change the way we rest. As Lord of the Sabbath, Jesus is the one who gives the true rest that we need. The one day a week rest was just a taste of the deep divine rest that we need. Jesus is the source of that rest. Jesus wants us to see that our hope, our help, our restoration, our healing, our joy, and our satisfaction are in him. You can only be satisfied in Jesus. You can only rest in him. You will never find rest in anything else or anyone else but Jesus. We know this passage but listen to it again in the light of Sabbath.

Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. (Matthew 11:28-29 NRSV)

Jesus has brought a new system and new direction. The new direction is that Jesus is lord of the Sabbath and your rest is in him. Jesus is the rest we need. The turmoil you have can enjoy rest if you will come to Jesus and see him as the restorer and healer of your soul. Jesus has broken into this world so that you can rest in him. Won’t you come to him in faith today?

Who Will Follow Jesus?

Mark 3:7-35

Brent Kercheville

As we move through Mark’s gospel we are reading about the conflict between the kingdom that Jesus is establishing and the present religious authorities. In our last lesson we noticed that the religious leaders are not following Jesus, but are repeatedly challenging Jesus (Mark 2:16; Mark 2:18; Mark 2:24; Mark 3:2). Mark 3:6 reveals that now the Pharisees are working with the Herodians to figure out how to destroy Jesus. So we are left with a critical question that now hangs in the air: who will follow Jesus? If the religious leaders are challenging Jesus and now have formally rejected him as they take counsel to destroy him, who will follow Jesus? Mark is going to show us the answer in the midst of conflict in the third chapter of Mark. Open your copies of God’s word to Mark 3:7.

Jesus’ Authority

(Mark 3:7-12)

A key break in the book is shown in the division between verses 6-7 of Mark 3. Mark 3:6 says that the religious leaders are conspiring to destroy Jesus. But in Mark 3:7 we read that a great crowd followed Jesus, not only from Galilee and Judea, but even from beyond the Jordan River, Idumea, Tyre, and Sidon. The division is crystalizing between those who are for Jesus and those who are against him. We are also reading the beginnings of the fulfillment of Isaiah’s prophecy that the Messiah would come and be a light for the Gentiles to salvation (Isaiah 49:6). Nations are coming to Jesus. Outsiders are coming to Jesus. His fame is growing so much and the crowd is so great that it is a crushing crowd (Mark 3:9). Jesus must get in a boat to teach because of the crush of the crowd. People with diseases are pressing in, trying to touch Jesus so they can be healed (Mark 3:10). Whenever an unclean spirit saw Jesus, they bowed and confessed that Jesus is the Son of God (Mark 3:11). The authority of Jesus is powerful. Great crowds are seeing this authority and coming to him. As we witnessed regarding Jesus’ teaching on the Sabbath, the religious leaders do not recognize Jesus’ authority (Mark 2:24).

Jesus Appoints His Apostles

(Mark 3:13-19)

This brings us to a pivotal moment of the book. Look at verse 13. Jesus goes up a mountain, calls those whom he desires, and they came to him, appointing twelve as apostles. This is the formation of the new Israel. In the Exodus account, Moses goes up Mount Sinai and receives the law from God which then begins the formation of nation of Israel as God’s people. But we have read the rejection of Jesus by Israel’s leaders. So it is time for new leadership and a picture of the new nation. Jesus goes up the mountain like Moses, and Jesus is forming new Israel. Jesus is calling those whom he desired and they came to him. Appointing twelve to be his apostles further confirms this imagery. Why does Jesus appoint twelve people? Why not ten people? Why not thirteen people? The imagery is clear that just as the twelve sons of Israel became the nation of Israel, so through these twelve apostles will come the new nation of Israel. This point is expressly made in Mark 3:14 where these twelve will be sent out by Jesus to preach and have authority over unclean spirits. The restoration of Israel has come. Jesus is the servant of Isaiah 49:6 who has come for covenant renewal and the restoration of Israel. Jesus is God forming the new Israel as his covenant people. These twelve apostles are given kingdom authority and those who submit to the authority of the apostles are submitting to Jesus and entering into his kingdom.

Who Is Not In This Kingdom?

(Mark 3:20-30)

Mark 3:20 tells us that the crowds are crushing Jesus. The crowd is so tight and so great that Jesus and his apostles cannot even eat. But something surprising happens. In Mark 3:21 we see Jesus’ family arrive. Have they come to follow Jesus? No, they have come to seize Jesus because they think Jesus is out of his mind. We know from Mark 6:3 that Jesus has brothers and sisters, which will also come out in this very chapter. We are told in John 7:5 that Jesus’ brothers did not believe in him. So they come to get Jesus because they think he is crazy. Can I just stop for a moment and ask: has your family thought you were crazy for following Jesus? You are not alone. Even Jesus’ family thought he was crazy for what he was doing and the crowds that were following him. Jesus understands what you are going through to follow him.

But they are not the only ones who think Jesus is crazy. Look at Mark 3:22. The scribes declare that Jesus is possessed by Beelzebul and he casts out demons by the prince of demons. Jesus’ family thinks he is crazy and the teachers of the Law of Moses know that Jesus must be possessed. Now we need to see something important at this moment. No one is denying the miracles. No one is denying that unclean spirits are being cast out. No one is denying the healings. But notice the unbelief of the scribes. This proves to us that performing miracles does not create faith. Faith is never the result of miracles. Faith is not born from apologetics or proofs. It is a mistaken view to think that if we only saw the undisputed miracles of Jesus that people would be believe or believe more. This is simply not the case and the gospel accounts reveal this. Mountains of proofs and multitudes of miracles is not going to change the mind of these religious leaders. No matter what Jesus does, these leaders are not going to believe. So much so that they say something ridiculous. They say that Jesus has his power from Satan.

So Jesus addresses this absurdity in Mark 3:23. “How can Satan cast out Satan?” No kingdom and no house can stand if it is attacking itself. Satan would be destroying himself. Why would he do that? It is truly an illogical conclusion. Jesus clarifies what they are seeing. What Jesus is doing is not the power of Satan used against Satan. Look at Mark 3:27. Jesus has entered the strong man’s house and is plundering his goods because he has bound the strong man. Jesus has invaded Satan’s realm and he can take anything he wants from him. Jesus can do with Satan’s rule and authority what he wills because he has bound up Satan. Jesus has authority and rule over Satan. Jesus has come for a critical victory against Satan which will set us free from our captivity to sin. Think about this: the authority that Jesus possesses is used to bind Satan and set us free. How the scribes had missed this! How can casting out unclean spirits be by the power of Satan? Casting out unclean spirits is setting people free who are imprisoned by that unclean spirit. This represents what Jesus is doing: setting people free, healing people, rescuing people, restoring people, and reconciling them to the Father. Notice that this is the point in verse 28. “All sins will be forgiven the children of man and whatever blasphemies they utter.” People will be forgiven for all their sins and all their slander they say. Praise God! Wonderful news! God reigns is the good news. Satan is bound and people’s sins, all of them, will be forgiven.

Now Jesus says something devastating in Mark 3:29-30. There is an eternal sin that cannot receive forgiveness. Now people get really upset wondering what this is. But the text explains exactly what the sin is when you read Mark 3:30. People were saying that Jesus has an unclean spirit. What does this mean and why can’t this be forgiven? This sin cannot be forgiven because they are attributing the work of God as evil and belonging to Satan. They refuse to recognize Jesus’ authority, power, and rule. In such a condition, one will never repent because every piece of evidence further blinds one from seeing the truth. I read this illustration that helps understand the idea. If you believe that your surgeon is a murderer, you will never submit to an operation by him. In the same way, if you see Jesus as from Satan, then you will never submit to his will. Please realize that there is no record in the scriptures of anyone genuinely asking for forgiveness from God and being denied. Jesus says that all sins and their slanderous words will be forgiven. The only way that cannot happen is by denying who Jesus is.

Who Is My Family?

(Mark 3:31-35)

The final scene is in Mark 3:31. Jesus’ mother and his brothers are summoning Jesus to come to them. These are probably both his brothers and sisters as we see in Mark 3:35. They are calling for Jesus to leave and come with them. What does Jesus do? Jesus asks, “Who are my mother and my brothers?” Then looking around at those who sat around Jesus, he said to them, “Here are my mother and my brothers! For whoever does the will of God, he is my brother and sister and mother.”

Jesus’ words are shocking in a family oriented culture that the ancient Near East had where loyalty one’s own family was among the highest cultural values. Now Jesus is not rejecting his own family. Jesus is establishing a new family, which is what we saw back in Mark 3:13 with the apostles being called and creating new Israel. Jesus is establishing a new society in which family is not defined by ethnic or national identity but defined by a common allegiance to the kingdom of God. Jesus did not allow his family to take priority over the new society and new family he has formed in the twelve.

Conclusion

Jesus has come to heal and set his people free. The leaders of Israel have rejected Jesus and are seeking to destroy him. But Jesus establishes a new Israel with the twelve apostles. Jesus establishes a new family by binding Satan and plundering his goods. He has come and conquered Satan so that all the sins people commit will be forgiven. Who are the ones who follow Jesus? Who are the ones who belong to him? Who are the ones who enjoy this forgiveness? Who are the ones who are part of the family of Jesus? People who reject Jesus as Lord and do not submit to his authority do not enjoy what Jesus offers. Those who listen to Jesus and do the will of God are the ones who belong to the family. It is to these that Jesus says you are my brothers and my sisters.

I want us to see that we can belong to the family of Jesus. If we will see and submit to the authority of Jesus then we can belong to his family. Notice that understanding the authority of Jesus means doing the will of God. This is why we have seen these men immediately drop what they are doing and follow Jesus when Jesus says, “Follow me.” But look at what happens when we see Jesus and submit to him. Mark 3:28 says all sins are forgiven. Is there something you think you cannot be forgiven of? Jesus says he set you free from Satan’s captivity and you are forgiven.

Finally, look at what we have. We are to be the new family that Jesus built. Jesus tells us how to look at one another in Christ. We are family. We are to act like family. We are to do things for each other like we are physical family. Our bonds together must become so great that we will that kind of family connection with one another. This family is to be so special that if someone were to ask you who your family is, we would think of each other. This family is to be so great that even if your physical family is like Jesus’ family who thinks you are out of your mind for following him, you have a true family in Jesus. We have one another. We care for one another. We help one another. We love one another. We are not an organization. We are not a membership. We are not a club. We are not an institution. We are the family of God. We must continue to grow together as family. So who will follow Jesus? Who will see him as their Lord and Savior? Who will decide to do his will? Who will see his family to be valuable and worthy of belonging to? Who will follow and be forgiven of all their sins? Today is the day of salvation where you can join God’s family by turning from sins and giving your life to Jesus.

A Parable About Soil

Mark 4:1-20

Brent Kercheville

The fourth chapter of Mark is a pivotal answer to a problem that has surfaced from the third chapter. Remember in the third chapter we saw some surprising challenges against Jesus. Not only were the Pharisees trying to destroy Jesus (Mark 3:6), but remember that Jesus’ own family thought Jesus is out of his mind (Mark 3:21). The scribes said that Jesus casts out demons by the prince of demons and is possessed by Beelzebul (Mark 3:22). So now we are seeing a problem. Why is everyone rejecting Jesus? Why are the religious leaders rejecting Jesus? Who is going to follow Jesus if people think he is crazy and are trying to destroy him? What is going on? Mark is going to record a series of parables in this fourth chapter to explain what is happening and why no one should be surprised by this response.

The Parable

(Mark 4:1-9)

Notice that the first verse shows that crowds are still flocking to Jesus. In chapter 3 we saw that the crowds were crushing Jesus (Mark 3:9) and the same is happening now. The crowd is so large that Jesus must step into a boat to speak to them while the crowd is on the shore. Jesus said he came to teach (Mark 1:38) and he will take that opportunity here. But notice how Jesus taught. “And he was teaching them many things in parables” (Mark 4:2). So Jesus asks everyone to listen and understand. Then Jesus tells a parable in Mark 3:3-8. After telling the parable, Jesus calls for people to listen and consider what he just told them (Mark 3:9). Notice that Jesus does not explain the parable to the crushing crowd. Jesus just tells the parable. This brings out some questions.

Why Parables?

(Mark 4:10-12)

In Mark 4:10 when the disciples are alone with Jesus they ask him about the parables. It seems so strange to tell a story and then leave without explanation. What is Jesus doing? Why is Jesus telling parables? Look at Jesus’ answer in Mark 4:11.

“To you has been given the secret of the kingdom of God, but for those outside everything is in parables, so that ‘they may indeed see but not perceive, and may indeed hear but not understand, lest they should turn and be forgiven.’” (Mark 4:11-12 ESV)

We need to consider Jesus’ answer carefully. Is Jesus saying that I am only letting you (the 12 apostles) know the secret of the kingdom and no one else? Or is Jesus saying something different? Further, is Jesus saying that he teaches with the purpose of blinding so that the people will not understand? To help us understand what Jesus is saying in verse 11, we need to understand the scripture he quotes to prove what he is doing which is in Mark 4:12. Notice that Jesus quotes Isaiah 6:9-10 to validate his teaching method. So we need to go back to Isaiah 6 so that we can understand what Jesus is doing.

The first five chapters of Isaiah reveal a condemnation against Judah for their sinfulness and their failure to bear fruit for God. God describes the judgments that will come against the nation for their rebellion. Isaiah 6 records the call of Isaiah. Isaiah has a vision of the throne room of God. In this scene God commissions Isaiah to be his prophet sent to the nation after atoning for his uncleanness (Isaiah 6:5-7). Look at Isaiah 6:8-10.

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am! Send me.” And he said, “Go, and say to this people: “‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’ Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” (Isaiah 6:8-10 ESV)

This is the strangest commission ever. Go preach to the people and tell them to keep on hearing but not understand and keep on seeing without perceiving. As Isaiah is preaching to the people, what will happen is that the people’s hearts will grow dull, their ears will become heavy, and their eyes will be blinded. If that wasn’t the case, they would be able to see, hear, and understand and turn to be healed. But that is not going to happen. Isaiah asks how long this is going to occur (Isaiah 6:11) and God answers that this will continue until his judgment falls upon the nation. This is the message of this passage in the days of Isaiah. Now think about this a moment. Is this the effect God wants? Of course not. God is not sending Isaiah to make sure that Judah will be condemned. Rather, God sends Isaiah to warn and preach to the people knowing that the effect of the preaching will be that the people will be all the more hardened and experience greater blindness. This is what God’s word does, as seen in the prophecies of Jeremiah and Ezekiel as well as the heart of Pharaoh in the face of the miraculous plagues through Moses.

This is important because Jesus is giving the same message to the disciples. Why does Jesus tell parables? Jesus uses parables because nothing has changed in his day than in the days of Isaiah. The word of God will either cause you to dig and figure out what God is saying or causes you to not perceive and understand. Parables were to challenge the heart to listen and consider. Why was the secret of the kingdom being revealed to these disciples? They are receiving the secrets because they are coming to Jesus asking about the parables! The rest of the people will not. This is the point of Isaiah and fits what Jesus is saying. Jesus speaks in parables to see who is going to dig deeper into what Jesus is saying and learn and who will hear the words and walk away with dull ears and hard hearts. Jesus is asking who will be willing to be taught by God. Who will discern what the Lord is saying? Who will be blinded by the message and have their hearts become dull? Thus, Jesus starts and the ends the parable with listen. Who has ears to hear and will hear?

We often have a false idea that we need to make God’s teachings as watered down and as simple as possible so that people will come to the Lord. But that is not the way Jesus looked at the situation. Jesus did not make it easy. He offered God’s word and then looked to see who would come to him to learn more. Who had questions? Who dug deeper into his words? Who wants to know the answers? The problem is not with the speaker but again is with Israel because their stubborn hearts prevent them from seeing and understanding.

The Parable Explained

(Mark 4:13-20)

Notice that leads perfectly into the meaning of the parable. Read Mark 4:13-20. Notice in Mark 4:13 that Jesus says this parable is everything. If you do not understand this parable you will not understand any of the other parables. The reason why is that this parable tells how to hear the word of God and how not to hear the word of God. Every time the word of God is proclaimed, spiritual warfare occurs in the hearts of every person. Notice that there are a variety of reactions to the proclamation of God’s word.

First, we see the completely unresponsive heart. In Mark 4:15, some hear and forget. There is no chance for the word to work on the heart. The word is gone as soon as it leaves the mouth of the speaker. God’s word is going to do that with some people. There is nothing wrong with the seed and there is nothing wrong with the sower. What is wrong is the soil. This is a soil that will not receive the seed. This pictures a completely unresponsive heart.

Second, we see a shallow heart in Mark 4:16-17. They are enthusiastic but short term. Notice they receive the word with joy immediately, but then there is a problem. There is no root. They endure for a little while but then difficulties come and they fall away. The difficulties of life cause the word of God not to root in their hearts. This heart is not ready for the challenge of following Jesus. The heart is not ready to sacrifice and endure. There are some hearts that will not sacrifice and give to follow Jesus.

Third, we see a worldly heart in Mark 4:18-19. They have too much else on their minds and hearts. The word is choked out by the worldly concerns and desires. Everything else in life and in the world gets in the way of fruitfulness. The plant lives but does not bear fruit. This soil says yes to God, but God is not placed before the cares and desires of the world.

Finally, we come to the good soil in Mark 4:20. It is only good soil that brings about some sort of fruitful harvest. Again, we must notice that the differences do not come from the seed nor the sower. The various responses to Jesus and the kingdom does not mean that there is something wrong with Jesus. It does not mean that there is something wrong with his message. Jesus quotes Isaiah to show that this is exactly what the true proclamation of the word does: some reject, some accept but do not endure, some accept but are fruitless, and some accept and bear fruit. What made the difference? What made the difference is the heart of the person who heard the word.

Thus the key to the parable is actually in Mark 4:10-12. Understanding God and his kingdom is found in Jesus. Those who are with Jesus and do the will of God (Mark 3:34-35) become God’s family and are the insiders to whom the mysteries of the kingdom of God are revealed. Jesus is telling parables because they are like spiritual tests intending to separate those who will come to Jesus to understand from those who will walk away blind. Unbelief is sealed in a person’s heart because that person stubbornly refuses to come to Jesus to learn and understand.

The Message

Let us bring this parable back into the context of Mark 3. Jesus is proclaiming the good news of the kingdom and people think Jesus is crazy and desire to kill him. Jesus is saying that the kingdom works and grows in the midst of great rebellion. We need to hear this important point. The kingdom is not crushed in the midst of great rebellion. The kingdom will work and grow in the face of opposition and rebellion to it. Friends, we must not be discouraged by this world or by its resistance. It is not you and it is not the message. It is the hearts of the people which are growing duller and more resistant to every proclamation of God’s message. Do not be shaken by living as Christians in a hostile environment. Jesus sows the seed in a hostile environment. The heart is what is required.

Therefore, fruitfulness only comes from a receptive heart that allows the seed to take root and grow. We do not need to be more contemporary. We do not need to change our style. We do not need to modernize or adjust the message. We do not need to change the message for the 21st century. The issue is the heart and nothing else. Fruitfulness comes from a proper heart.

Jesus tells us we need to evaluate which soil we have cultivated in our heart. If we are not bearing fruit for the Lord, then Jesus’ answer is that our hearts are not good. If we are not growing and enjoying the Lord more and more each day, then there is something wrong that Jesus wants for us to consider. Do you have a heart that is completely unresponsive? What I want to tell you is that you have not given God a chance. You may think that you have but you have not. You have not let the seed of God’s word plant into your heart. You are evaluating God from the externals but not from a true personal experience with God. I do not pretend to think that I can change your mind. But I want you to be honest with yourself that you have not given God or his word a chance.

Perhaps we have received the word but we are not prepared for the trials and difficulties that come from serving the Lord. You have stopped listening because life is hard. Jesus is very plain that to be his disciple we must carry the cross to follow him. We have to make sacrifices. We have to deny ourselves. We have to be uncomfortable. We will be met with resistance for loving the Lord. Do you have a heart whose soil is only going to be here and serve the Lord when things are easy, comfortable, and going your way? Again, I do not pretend to think that I can change your mind. But I also want you to be honest with yourself that your root is shallow and you are going to miss out on the greatness of having a relationship with God if you are not ready to remain with the Lord through turbulent times.

Perhaps we have received the word but there is no fruit because we are too busy. You have stopped listening because the desires of this life are blocking your hearing. We are too caught up with this world. We are too caught up with life. We are worried with the cares of the world. We are pursuing riches. We desire other things. For our anniversary this year, April and I went to the Gumbo Limbo park in Boca Raton and saw these plant that strangles the trees and sucks out its nutrients. The tree is still standing and the tree seems to be healthy. But the tree is being choked and it cannot be fruitful. This is what our cares for the world and desires for this life do to us. Again, I do not pretend to think that I can change your heart’s desires away from the world. But I want you to be honest with yourself that you are also not experiencing the joy of the true Christian life because this world is choking it out of you.

How do we know that we are good soil? Jesus uses the picture of bearing fruit that we spoke about in this lesson and from the lesson in 2 Peter 1 a couple of weeks ago. But I want you to see something else from this context. Why was Jesus teaching in parables? Jesus wanted to see who would come to him and ask questions. Jesus wanted to know who would come to him looking for answers. Jesus wanted to know who would come to him and dig deeper and draw closer to him. This is how you know you have good soil in your heart. You desire more of God. You desire more and more. You cannot have enough. You want to know more. You want deeper roots. You want to hear his words. You want to be changed. You come to the Lord with open hands asking him to mold you and change you. You are not blind to the reality of who you are in your sins before the Lord and you love God because he has rescued you from doom. If this is not you, then your heart is one of the prior three descriptions and I hope you will accept that true that God is speaking to you and come to the Lord with a good heart.

Revealing The Kingdom of God

Mark 4:21-34

Brent Kercheville

Are there times when you are confused by God? Are there times where you struggle with doubt? Are there times when you have questions for God that do not seem to have answers? Jesus has an answer for each of us for our times of confusion and questions as we come to understand God which we are going to look at in this text today.

Jesus is in the midst of telling parables. Jesus is using the parables to see who wants to learn more about the kingdom of God and whose hearts will be hardened and continue to turn away from Jesus. Jesus told an entry level parable: the parable of soils. It is a cornerstone parable because it reveals that those who have good, receptive hearts will be the ones to understand the mysteries of God’s kingdom. You will notice that Jesus was not done but tells three more parables after telling the parable of the soils. It is important that we keep these parables together in their context and message because that is what Mark is doing. Mark groups these four parables together so that we will see a central message about what Jesus is teaching us about the kingdom of God.

The repetition of seed parables needs to be striking to us because it meant something to these hearers. So before we can look at these parables, we need to consider the context by which they would have heard these parables. The prophets used seeds, planting, and harvesting as images of God’s restoration work. Listen to what they were saying.

“And in that day I will answer, declares the LORD, I will answer the heavens, and they shall answer the earth, and the earth shall answer the grain, the wine, and the oil, and they shall answer Jezreel, and I will sow her for myself in the land. And I will have mercy on No Mercy, and I will say to Not My People, ‘You are my people’; and he shall say, ‘You are my God.’” (Hosea 2:21-23 ESV)

“Behold, the days are coming, declares the LORD, when the plowman shall overtake the reaper and the treader of grapes him who sows the seed; the mountains shall drip sweet wine, and all the hills shall flow with it. I will restore the fortunes of my people Israel, and they shall rebuild the ruined cities and inhabit them; they shall plant vineyards and drink their wine, and they shall make gardens and eat their fruit. I will plant them on their land, and they shall never again be uprooted out of the land that I have given them,” says the LORD your God. (Amos 9:13-15 ESV)

“Behold, the days are coming, declares the LORD, when I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. And it shall come to pass that as I have watched over them to pluck up and break down, to overthrow, destroy, and bring harm, so I will watch over them to build and to plant, declares the LORD.” (Jeremiah 31:27-28 ESV)

Notice that these prophecies describe God sowing seeds and planting Israel in a way so that its fortunes are restored. They will be God’s people and never be uprooted again when the Lord sows Israel. Keep this background in your mind as we read these three parables. Remember that the first parable Jesus told is the parable about soils. In fact, I believe that not keeping these parables connected has caused a great number of misinterpretations and misapplications from these parables. So let us carefully consider what Jesus tells us as we hear a parable about light and two parables about seeds. The first parable we will read is in Mark 4:21-25.

Lamp Under a Basket Parable

(Mark 4:21-25)

Jesus begins by asking an obvious, rhetorical question. Do you put a lamp under a basket or under a bed? No, a lamp is put on a stand so that its light can shine. The lamp brings everything into the light. Nothing is concealed and nothing can remain hidden with the light shining. So what is the point?

Jesus is the light who is exposing the hearts of the people. The pious are now shown to be rebels to the Lord. The soils that one would think would be receptive to the seed and listen to Jesus are revealed to be thorny, stony, hard hearts. This is what the word of God does and what Jesus has come to do: reveal the truth of people’s hearts. Jesus is showing who we really are. This is what we must allow God’s word to do to us: reveal everything in our hearts so that nothing is hidden. This is why Jesus says in verse 24 to “pay attention to what you hear.” The more you hear, the more you can understand. This statement is very similar to what Jesus said in Mark 4:12. Either your spiritual blindness will increase or your spiritual understanding will increase. There is no middle ground. God is shining the light in our hearts (2 Corinthians 4:6). Pay attention to the light that is shining from God’s word because it is telling us something important. It is revealing the truth about our hearts. It is showing us what soil our heart is. The light is shining in Jesus to show if you belong to the kingdom Jesus is bringing.

Growing Seed Parable

(Mark 4:26-29)

The next parable follows along the same lines as the prior two parables (soils and lamp parables). The kingdom of God is described as seed scattered by a person who sleeps and rises day and night until suddenly the seed sprouts and grows and he does not know how. This is the effect of Jesus’ words and the effect of the kingdom in the hearts of people. The words of Jesus change people.

But I want us to notice a critical description that Jesus gives about his seed. The work and the power is in the seed and not in the farmer. Do you see that in this parable? The man does not know how the sprouting and growth happened. The man did not do anything but scatter seed and go to sleep. There was nothing else he did. The point is that it is God who is opening and working on hearts. Friends, we cannot force results. We cannot use some technique or some teaching tool to generate results. The power does not reside in us and has never resided in us. We cannot use the “Big Picture of the Bible” in all our churches and change the world. God does the work and there is no sure fire plan except scattering seed. There is nothing we can do to make people obey. I have heard of churches and elders holding preachers accountable, asking how many people he had baptized this year. What an arrogant thought! We do not control that! God does. There is nothing special in us to cause people to obey!

We so desire the process of the gospel to be an event. We want to see immediate results. We want a single sermon to change everyone to obey. We want one invitation, one gospel meeting, one Bible study, or one special act to just be the cause of immediate results. Seed growing to a plant is a painfully slow process. We probably tried planting seed at some point when we were kids, even if it is was in a cup or for a science project at school. We would be so excited to plant seed. We would come back the next day looking for results and there is nothing to see. There is nothing to see for days. So what were we tempted to do? We are tempted to do more to make it grow. We add more water and drown the plant so it can’t grow. God is telling us something so important with this parable. Our place is to plant the seed and God gives the increase.

Let me talk about this as a church and as a family. First, let us talk about what this looks like as a church. We cannot be results centered. We cannot try to do something flashy so that we can attract people. We are not the power and we are not the one to make changes in the lives of people. Our place is the plant the seed. Please consider that this is purposeful by God so that we could not boast in ourselves. Any growth that we have here is only the work of God. We must be faithful to scatter seed. We must faithfully give the word. God opens hearts and changes lives. This is why our teaching and preaching must always be book, chapter, and verse. Our teaching must always be, “This is what the Lord says.” It can never be our ideas. It can never simply be entertaining. This is not about food, coffee, carnivals, or other externals. I am so sad to see how many churches try to pull people by advertising that they are going to feed you if you come. This is an external draw that God does not accept, according to John 6:26. We must plant seed. God does the work. We must let the seed plant in our own hearts as well. The writer of Hebrews says that the word of God is alive and active (Hebrews 4:12). God is doing his work in our hearts through his word.

Second, I want to speak to our families. The truth is the same. Parents cannot produce belief in their children. We cannot produce belief in our families or in our friends through arguments or tactics. All we can do is plant seed. Now we have failed as parents and are condemned if we did not plant seeds with our children. We need to scatter seed on their hearts every day. But we cannot produce faith in them. We must know our place. Plant the seed. The seed does not grow by human intervention. Put the seed of God’s word on their hearts. Shine the light of God in their world every day.

Mustard Seed Parable

(Mark 4:30-34)

Mark records one more parable and you will notice that it is also about seed and planting. While the prior parable is only recorded in Mark’s gospel, the parable of the mustard seed is recorded in Matthew and Luke also. Therefore, you probably have heard this parable before and may already be forming an explanation of this parable in your mind. We immediate see that the mustard seed is a small seed and it is contrasted to the large tree that comes out of that small seed. No doubt Jesus is declaring that the kingdom is going to have a small beginning and end up growing to a great size.

But it is the language of verse 32 that is striking. This is a description of great world kingdoms. You will find this description used of Assyria in Ezekiel 31:3-6 and of Babylon in Daniel 4:10-12. But it is also prophetically used of God’s kingdom in Ezekiel 17:22-24.

Thus says the Lord GOD: “I myself will take a sprig from the lofty top of the cedar and will set it out. I will break off from the topmost of its young twigs a tender one, and I myself will plant it on a high and lofty mountain. On the mountain height of Israel will I plant it, that it may bear branches and produce fruit and become a noble cedar. And under it will dwell every kind of bird; in the shade of its branches birds of every sort will nest. And all the trees of the field shall know that I am the LORD; I bring low the high tree, and make high the low tree, dry up the green tree, and make the dry tree flourish. I am the LORD; I have spoken, and I will do it.” (Ezekiel 17:22-24 ESV)

We noted at the beginning of the lesson that these seed and planting images are used by God in the prophets to describe God restoring Israel. God is going to sow seed and plant the nation so that its fortunes are restored. Ezekiel 17:22-24 declares a time when God himself will plant Israel on the mountain height. Notice who is going to enjoy the tree that comes from this planting: every kind of bird and every sort of bird will nest. Look back to Mark 4:32 and you will see that Jesus says the same thing about what he is doing. What Jesus is doing is bringing this restored kingdom through his words. Those who belong to this kingdom and will enjoy the rest that this kingdom has to offer are those who have hearts that desire to listen and learn. They are those who allow the light to shine in their hearts and expose what is in it. They are those who are producing fruit because the seed has been scattered and your heart has allowed that seed to sprout and grow. Jesus is establishing his large, promised, glorious kingdom through his words.

The Message

Jesus is revealing the kingdom of God the world. He is using these images to show what he is planting through his teachings. Many people are rejecting. Many people are saying Jesus is out of his mind. Many people are trying to destroy Jesus. But this does not change what Jesus has come to do. Through his words the kingdom is established. It is important to underscore this truth: only through Jesus’ words is the kingdom of God established and grown. The growth will not happen any other way. Jesus is teaching his people how to listen to his teachings.

Now notice how this section ends in Mark 4:33-34.

With many such parables he spoke the word to them, as they were able to hear it. He did not speak to them without a parable, but privately to his own disciples he explained everything. (Mark 4:33-34 ESV)

Jesus is deliberately teaching in this way to see who will seek him and desire to know him. The offer of the kingdom is to every bird in all creation. Everyone can come to Jesus’ kingdom and enjoy shade and shelter. But Jesus did not just give the kingdom to people. Jesus spoke words which is likened to him scattering seed on hearts and shining lights into hearts to reveal the kinds of people we are. I asked at the beginning of the lesson if you had doubts or confusion about God. If you are confused by God’s word or you have questions about Jesus, understand that there is nothing wrong with your mental capabilities. Rather, God is wanting to know if you will try to answer the questions you have about God. Will you try to come to understand God? Or will you allow your questions and your confusion to lead you away from Jesus?

I know of a person who I have talked to many times. He grew up in the pews and his parents brought him to worship as a child. But he left the faith and I have asked him why, desiring to talk about it with him. He said to me that he has questions that no one is able to answer. Because he has questions, he has walked away from the Lord. What I want each of us to see is God put these questions in us with intention so that we will each be put at a crossroads: will you seek the answers or walk away because you have questions? Jesus is teaching in a way so that hearts are either opened or grow harder. Jesus is teaching in a way so that the nature of your heart will be exposed. Jesus is teaching in a way so that fruit will grow in your life if you let the seed work on your heart. This is the kingdom that God promised will give you life, refreshing, shade, and rest. You are invited to join and nest in its branches. You are invited to find the answers from the Lord. This is how the kingdom works. Will you draw closer to Jesus and enjoy this kingdom?

Calming The Storm

Mark 4:35-41

Brent Kercheville

The Gospel of Mark is revealing to the world who Jesus is. We have seen Jesus’ power over unclean spirits, diseases, and sickness showing the world that he has come to heal. We have listened to Jesus’ parables which were intended to challenge his audience, revealing what kind of heart the person who is listening to him possesses. Jesus has declared his power over Satan, describing that he has come to bind the strong man and plunder his goods, which was observed in casting out these unclean spirits. Mark is showing us who this Jesus is and what this kingdom is that he brings. In Mark 4:35-41 the account shows us another amazing picture about Jesus.

We are told that evening had come and Jesus desires to cross to the other side of the Sea of Galilee. So Jesus leaves the crowd and takes his apostles with him in the boat. We know what first century fishing boats looked like. Archaeology has found mosaics of Galilean boats around the Sea of Galilee and the remnants of a first century boat has been dug up from the shore of the sea. The typical fishing boat had a 15 person capacity, being 26 ½ feet long, 7 ½ feet wide, and 4 ½ feet high. But then a problem arises. A great windstorm arose and the waves are breaking into the boat so that the boat is filling with water. The situation gets bad quickly. This is a dangerous situation. The boat is filling up with water.

But Mark 4:38 tells us what Jesus is doing. Jesus is asleep on the cushion in the stern. As we stated, this is not a cruise boat where Jesus is many decks down asleep. The stern typically had a small place for a person to sit. So you could take the cushion and put it under where you sat to have a little shade from the sun. So do not think that Jesus is on the lower deck or something like that. But let us also not miss what Jesus is doing. Jesus is sleeping. This is the only time we read about Jesus sleeping and we have to appreciate this. Jesus was like us in the flesh. Jesus is tired. Jesus can sleep. Jesus needs to sleep. He is not a robot. So the water is coming into the boat, the storm is raging, and Jesus is so tired that he is sleeping through this dangerous situation. The situation is so dire that notice what the disciples say to Jesus is verse 38.

And they woke him and said to him, “Teacher, do you not care that we are perishing?” (Mark 4:38 ESV)

Remember that some of these men are professional fishermen. These are not people like me who if I was in a boat in the middle of the sea and a storm arose I would not have any idea what to do. Many of these men know exactly what to do. The Sea of Galilee is so large that it is not possible for them to swim to shore. The Sea of Galilee is 8 miles wide and 13 miles long. The surface area is 64 square miles. Notice what these men tell Jesus. They do not say that they are in trouble or things are getting a little tough. They say that we are going to die. The wind is howling, the waves are breaking into the boat, the water is filling in the boat, and they are going to drown in this sea. The text highlights this truth in verse 37, calling this “a great windstorm.”

But what Jesus does is amazing. Jesus does not wake up and start bailing out the water from the boat. Jesus does not try to swing the sail a different way to get out of the storm. Jesus does not start panicking like the others of the boat. Jesus rebuked the wind and said to the sea, “Be quiet! Calm down!” And the wind stopped and there was a great calm. Can you imagine that? The wind was howling, the rain is coming down, the waves are breaking into the boat, the boat is filling with water, and then suddenly the wind stops, the rain stops, and the sea goes flat. Imagine the looks in the eyes of these disciples. Imagine their faces and what they are now seeing. Jesus speaks and nature obeys. It is crazy. It is stunning. Jesus spoke and the creation responded.

Who Then Is This?

Jesus addresses his disciples in verse 40. “Why are you so afraid? Have you still no faith?” Mark 4:41 tells us what these disciples were feeling and thinking. “They were filled with great fear and said to one another, ‘Who then is this, that even the wind and the sea obey him?’” (Mark 4:41). There was something still that the disciples did not fully understand that Jesus is teaching in this moment. Who then is this that the wind and the sea obey him? The scriptures have an answer to this question.

Isaiah 50:2 describes the exodus and the parting of the sea as the Israelites left Egypt as God rebuking the sea and drying it up. Listen to the Psalms:

O LORD God of hosts, who is mighty as you are, O LORD, with your faithfulness all around you? You rule the raging of the sea; when its waves rise, you still them. (Psalms 89:8-9 ESV)

By awesome deeds you answer us with righteousness, O God of our salvation, the hope of all the ends of the earth and of the farthest seas; the one who by his strength established the mountains, being girded with might; who stills the roaring of the seas, the roaring of their waves, the tumult of the peoples, so that those who dwell at the ends of the earth are in awe at your signs. (Psalms 65:5-8 ESV)

Some went down to the sea in ships, doing business on the great waters; they saw the deeds of the LORD, his wondrous works in the deep. For he commanded and raised the stormy wind, which lifted up the waves of the sea. They mounted up to heaven; they went down to the depths; their courage melted away in their evil plight; they reeled and staggered like drunken men and were at their wits’ end. Then they cried to the LORD in their trouble, and he delivered them from their distress. He made the storm be still, and the waves of the sea were hushed. Then they were glad that the waters were quiet, and he brought them to their desired haven. Let them thank the LORD for his steadfast love, for his wondrous works to the children of man! (Psalms 107:23-31 ESV)

The scriptures reveal that only the Lord stills the sea and quiets the storm. But not only must Jesus be the Lord but these pictures of stilling the sea and storm are pictures of God’s salvation and rescue. God rebuked the sea when he led Israel from slavery to salvation. In Psalms 65 the Lord is called our salvation, the hope of all the ends of the earth as he is described as stilling the roaring sea. In Psalms 107 the Lord delivers his people from their troubles and distresses and makes the waters quiet, bringing them to their desired haven. These are pictures of God’s steadfast love to rescue and save his people. The Lord himself has come to rescue and save, and to bring them to their desired rest with the Lord.

Filled With Great Fear

But this does not end in the way we would expect nor does this end the way we may want this to end. The disciples do not go up to Jesus and hug him, telling him that he really does care. People make much of the question posed to Jesus, “Teacher, do you not care that we are perishing?” The response is not to hug Jesus and be filled with hope that Jesus does care. That is not the message of this event. To end our lesson on that tone would be to completely misrepresent Mark’s message. Nor is the message to make comparisons to Jonah because there is truly no comparison. Carefully read how this account ends in Mark 4:41. This event ends with the disciples filled with great fear. Why are the disciples afraid? First, there was a great windstorm which was now replaced by a great calm which lead to the disciples having great fear. Why are they afraid now that the wind has stopped and the sea has calmed? Why are they not filled with relief? Why are they not filled with joy? Why are they afraid?

The disciples realize they are in the very presence of God himself. This is always the reaction to realizing one is in God’s presence. Isaiah, when in a vision of God’s presence, is filled with fear recognizing his own sinfulness. Ezekiel falls on his face with the vision he sees of the throne of God. Daniel falls on his face. The apostles Peter, Paul, and John all fall down before the Lord Jesus at various times in their lives. Please hear this: the nearness of God in Jesus is pictured as an unsettling, not reassuring, even terrifying moment. Yet this is with purpose. Fear is what makes faith possible. Fear is to lead to faith. This is what is happening at this moment in the boat. Fear was to make their faith possible. Understanding who has come near to us will create the faith we need to have in him.

Let me bring us back to the Exodus account of the Israelites being saved from Egyptian slavery as the sea parts. Listen to who this event ended.

Thus the LORD saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. Israel saw the great power that the LORD used against the Egyptians, so the people feared the LORD, and they believed in the LORD and in his servant Moses. (Exodus 14:30-31 ESV)

Notice that Israel saw the power of the Lord, so they feared and they believed in the Lord and in Moses. The disciples saw the great power of Jesus and they fear. But what is that fear supposed to produce? This fear is to produce faith in Jesus and we know that it does as we continue to read these accounts. We cannot have the faith God desires for us to have in him until we come into his presence and understand who he is. Jesus is crossing the sea like in the exodus, rebuking the sea and it obey. Jesus declares his power and lordship over heaven and earth, doing only what God himself can do.

Knowing that Jesus has come near and you are with Jesus is to change everything about your life. Listen to how the apostle Paul understood this change in his life.

The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen. (2 Timothy 4:18 ESV)

This is what Jesus has come to do and this is our hope. When we understand the immense power of Jesus, ruler over all nature and creation, so that he can still tell the wind and waves to stop and they listen, we should fear at the prospect of being in his presence. But with that great power, Jesus came to save us from every evil deed and bring us safely into his heavenly kingdom. Our fear leads to faith because the exhibition of Jesus’ power over the creation proves he has the power to rescue us from our sins and bring us home with him. Believe in him to bring you home to the Lord because he has power over everything and everyone.

Failing Faith

Mark 5:1-20

Brent Kercheville

In Mark 4:35-41 we have recorded for us an amazing scene that revealed who Jesus is. Jesus and his disciples are in a boat going across the Sea of Galilee. But a great windstorm hits and the boat is filling with water. Jesus simply rebukes the wind and tells the sea to be quiet. At the word of Jesus the storm stops and the sea is calm. This brings fear into the disciples because they are realizing that they are in the presence of the Lord. We noted in that lesson that there is the need for fear which is intended to move us to faith. But now Mark will record for us another response to the power and presence of God in Jesus which is recorded in Mark 5:1-20. I want to remind us again as we read this account that we are not merely to see the miracles of Jesus as proving he is God. This is true but it is a shallow view of his miracles. The miracles of Jesus are intended to show us something about who Jesus is. We are learning about Jesus through the power he reveals.

The Cleansing

(Mark 5:1-13)

The scene that we are presented with is staggering. They come to the other side of the sea and no sooner than Jesus has stepped out of the boat that a man with an unclean spirit comes out of the tombs to him. Mark explains to us the situation about this man in Mark 5:3-5. This man lives around the tombs and no one could bind him. People had repeatedly used shackles and chains, but he tore apart the chains and broke the shackles. He is always crying out and cutting himself with stones. But the key to the picture is at the end of verse 4. “No one was strong enough to subdue him.”

The picture is of a person with great power and yet it is a picture of hopelessness. No one can do anything. The unclean spirit is too strong. No one can help him. People have tried. He is in such a pitiable condition that he is living in the tombs day and night, living in the hills, and constantly crying out while cutting himself with stones. His behavior is self-destructive. No one is strong enough to subdue or help this man.

But notice what happens when Jesus steps out of the boat. This man sees Jesus from afar, runs to him, and fell down before him (Mark 5:6). Then he starts crying out, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” (Mark 5:7). Now, why does this happen? Mark 5:8 tells us that Jesus was simply saying, “Come out of this man, you unclean spirit!” The presence of Jesus compels a shocking response. This man who has great power to destroy shackles and chains falls down at the feet of Jesus. Further, he confesses Jesus as the Son of the Most High God. Finally, he is begging for Jesus to leave him alone. No one could stop this powerful unclean spirit but Jesus. The unclean spirit knows it, begging to not be tormented by Jesus. The intense power of the unclean spirit is nothing before Jesus. He has no power over his fate or his future before Jesus. All that he can do is beg. All that he can do is ask permission. We see this even more in Mark 5:9-10. It turns out that this man had many unclean spirits such that his name is Legion “for we are many.” The begging continues in Mark 5:12 asking to be sent to the pigs. Look at the words of Mark 5:13. “So he gave them permission.” Jesus has the power. Jesus is in control. This powerful unclean spirit called Legion because they are many are nothing before Jesus. They needed permission from Jesus. So they entered a herd of pigs numbering about 2000 which then rushed down a steep bank into the sea and drowned.

Think about what we are seeing in Jesus at this moment. About 2000 unclean spirits that had such intense power that no one could stop him are brought to their sudden demise by a mere sentence from Jesus’ lips. Jesus shows no concern, strain, or effort when casting out these demons and the demons show no power in the presence of Jesus. The power of Jesus stills the storming sea and casts out the most powerful of unclean spirits. Nothing can challenge or overthrow Jesus.

The Common Response

(Mark 5:14-17)

So now we will see what is going to happen now that Jesus has rescued this man from these unclean spirits. The herdsmen told the city and the countryside about what happened and people came to see it for themselves. They came to Jesus and saw this one who had been demon-possessed sitting there, clothed, and in his right mind (Mark 5:15). It is time for a celebration regarding what Jesus was done, right? But look at the people’s response in Mark 5:15. “And they were afraid.” The people of the area experience fear. But what will they do with their fear? Remember that we saw the fear of the disciples in the boat and that fear is to lead to faith. Now these people are afraid because of the power they have just witnessed in Jesus. Look at their response in Mark 5:17 : “And they began to beg Jesus to depart from their region.”

The people beg Jesus to leave. They go up to Jesus and ask him to leave. They are pleading for Jesus to go away. Please leave us alone. Please leave. Now what do think Jesus is going to do with this response? Do you think he is going to perform another miracle to try to win them over? Do you think he is going to preach at them their condemnation? Will Jesus strike them dead for their selfish and faithless response? Look at Mark 5:18. Jesus gets back in the boat. Jesus is going to leave. Jesus gives these people what they ask for. Jesus does not force himself on them. Jesus does not make them obey him or become disciples of him. If you do not want Jesus in your life, Jesus will leave you to your own condemned life. Fear has led to rejection. Seeing God in the person of Jesus has caused these people to turn Jesus away. Jesus will let you live your life in rejection and in the darkness of futility. So many people choose this path just like this town. The apostle Paul made a similar point about people in Romans 1.

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. (Romans 1:21-25 ESV)

God gave them up to the lusts of their heart. If people want to follow their own path in life, God will give you up to that path. God is not going to stop you. If you tell God to leave, he will leave. If you tell Jesus to please leave, that is exactly what he will do. He will leave you in your darkness. The apostle Paul states three times that God gave them up (Romans 1:24; Romans 1:26; Romans 1:28). But know this: the wrath of God has been revealed against this response (Romans 1:18). This decision shows that we are worthy of judgment (Romans 1:32). You can push Jesus away and you know that your condemnation is certain.

The Rare Response

(Mark 5:18-20)

But this scene is not over. Look again at Mark 5:18 and notice what else happens because there is another response. The man who had been demon-possessed begs to go with Jesus. Previously, the unclean spirits were begging Jesus to be left alone and to be cast into the pigs. Now the man, being free of unclean spirits, now begs to follow Jesus. He seems to be requesting to belong as one of his twelve apostles. The wording is the same as in Mark 3:14 when Jesus appointed the twelve “so that they might be with him.” So Jesus does not let him do this but does give him an instruction in Mark 5:19.

“Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.” (Mark 5:19 ESV)

Jesus tells the man to stay here where you are and tell people what the Lord has done for you. Tell people how the Lord has shown you mercy. In Mark 5:20 this is exactly what the man does, telling everyone in the region how much Jesus has done for him. Can you do that? Can you simple stay where you are and tell people how much the Lord has done for you and how he has had mercy on you? Sometimes we get the idea that the only way to serve the Lord is to be a preacher or travel the world as an evangelist or some other idea of what it means to teach the world. Jesus’ call is not for grand acts of evangelism or massive church programs. A disciple of Jesus has a very simple mission: tell your friends how much the Lord has done for you and how he has had mercy on you. Think about the number of friends you have. Have we taken advantage of the opportunity to tell them how much the Lord has done for you, and how he has had mercy on you?

The connection to Isaiah is clear. Jesus is showing who he is and the nature of his kingdom. Jesus has come to restore people from their corrupted and defiled way. Jesus is on a restoration mission (Isaiah 29:18-21; Isaiah 42:1-4; Isaiah 44:1-5; Isaiah 49:8-12; Isaiah 61:1-3; Isaiah 65:17-19). In this great picture we see the victory of Jesus over evil forces and liberating power of the kingdom of God. Capture the image of this miracle: here is a man that no one can help that is completely consumed by evil. The power is very great and no one can do anything, except Jesus. Jesus has the power and the ability to rescue this man who has been consumed by a powerful great evil so that now he is in his right mind and it is his desire to follow Jesus. He tells all his friends about the mercy Jesus has shown him and how he had been rescued from this evil condition. Only Jesus has the power to rescue.

We have two choices before us. Jesus has come to rescue you from evil. We can either tell him to please go away or we have tell him that we want to follow him and tell others what Jesus has done for us. Please do not tell Jesus to leave your life because he will. But you will be held accountable on the day of judgment. Please tell Jesus to stay in your life and tell people what the Lord has done for you and showed you mercy.

Only Believe

Mark 5:21-43

Brent Kercheville

The people on the other side of the Sea of Galilee has asked Jesus to leave their region after casting out the great unclean spirit called Legion from a man who had been living in the tombs and cutting himself. Jesus and his disciples are crossing back over to Galilee where a large crowd gathers around him (Mark 5:21).

A Ruler’s Request and an Interruption

(Mark 5:21-34)

One of the rulers of the synagogue comes and his name is Jairus. When he sees Jesus, he falls at his feet and earnestly begs Jesus concerning his daughter who is dying. He pleads with Jesus to come and lay his hands on her so that she can be made well and live. He puts aside his dignity and pride. He does not care about his position. His daughter is dying and all he can do is fall at the feet of Jesus and beg him to come to his house to heal him. Jairus shows faith, believing that if Jesus comes to his house and lays his hands on his daughter, she will be healed and will not die. Without argument or question, Jesus goes with Jairus and a great crowd followed along and thronged about him. Just imagine a crowd all pressing against Jesus and surrounding Jesus as he walks with Jairus to his house.

But we are told about someone who is in this crowd. There is a woman in this crowd who has had a discharge of blood for 12 years. This means, according to Leviticus 15:25-33 that she has been considered unclean for 12 years. She has suffered much by the hands of the doctors, spent all she had, and had only grown worse, not better. She is out of money. She has suffered much. She is only worse. People have tried to avoid touching her because she is unclean. She is in hopeless despair. No one can help her. No one can fix her condition.

But there is one thing she has according to Mark 5:27. She had heard the reports about Jesus. What she thinks is that all she needs to do is touch Jesus’ clothes and will be made well. So she comes up behind Jesus and touched his clothes. Now think about her just reaching a hand in to touch Jesus while this crowd is thronging around and pressing into Jesus. She is simply trying to sneak in and sneak out without anyone noticing her. She touches his clothes and immediately the flow of blood dried up (Mark 5:29). She felt in her body that she was healed of her disease. But just as immediately as she felt her disease be healed, Jesus realized that power had gone out of him. Just as she is trying to sneak away, Jesus turns around in the crowd and asks, “Who touched me?” The whole movement of the story has suddenly stopped. But he has stunned his disciples. Look at what they say in Mark 5:31. “You see the crowd pressing around you, and yet you say, ‘Who touched me?’” Everyone is touching you! We are being mobbed at this moment!

One can imagine the fear this woman is experiencing. She was not supposed to touch the teacher because she is unclean and would have made him unclean. But that is not what happens at all. This is another instance where the purity of Jesus is greater than the impurity of the woman. Jesus has come to clean the defiled and the impure. So she came in fear and trembling, falling down before Jesus, and tells him the whole story. But listen to Jesus’ response: “Daughter, your faith has made you well; go in peace, and be healed of your disease.” Absolutely beautiful words from Jesus. Her faith has delivered her. To go in peace is not simply to not be afraid of what she has done but to go in the wholeness and completeness of life because you have been rescued by the Lord. She believed in the power of Jesus and acted on that faith in what Jesus could do for her.

The Daughter Is Dead

(Mark 5:35-43)

But then something stunning happens. You may have forgotten about how this account began. Jairus has a dying daughter that Jesus is going to see. But the movement has stopped because this woman has touched Jesus for healing. While Jesus is talking to the woman who has been healed, people came from Jairus’ house and said, “Your daughter is dead. Why trouble the Teacher any further?” Can you imagine Jairus’ face? These are the worst words you can hear at this moment. These are the words you do not want to hear: “You are too late.” Imagine how his heart broke at the moment. Imagine the pain that is traveling through all of his senses. But Jesus turns to Jairus and tells him, “Do not fear. Only believe.” Do not be afraid. Just believe. I want us to hear what Jesus told this leader of the synagogue. Only believe. You just need to believe in me and that is all. Only have faith.

Now Jairus has a choice. Will he send Jesus away because he believes that it is too late or will he simply believe and continue to bring Jesus to his house? Then notice what else Jesus does. Jesus does not allow anyone to follow him except Peter, James, and John (Mark 5:37). No more crowds are following and not even his own disciples are following at this moment. One can imagine the quiet walk that Jairus is taking with Jesus and three of his disciples. They arrive at Jairus’ house and there is a commotion which was common for death in this society. There is a crowd of people weeping and wailing loudly. The volume and intensity of the mourning was viewed as an indicator of the great love for the deceased. The Mishnah says, “Even the poorest in Israel do not hire less than two flute players and one wailing woman” (m. Ketub 4.4). So we need to visualize this mourning commotion when Jesus walks up and says, “Why are you making a commotion and weeping? The child is not dead but sleeping” (Mark 5:39). The people just laugh Jesus to scorn.

But Jesus is making a point about who he is and what he is able to do. Jesus can do something that no one else is able to do. So Jesus sends out all the mourners and brings in the girl’s parents along with Peter, James, and John. Jesus takes the girl by the hand and says to her, “Little girl, I say to you, arise.” Friends, Jesus is talking to a dead body. The girl is dead. We do not know how long she has been dead. But she has been dead long enough to send a messenger to Jairus to tell him that she is dead and still travel back to his house. Jesus says words to a dead body. But let us see the power of Jesus. Immediately the girl gets up and walks around, amazing everyone. Touching a dead body would make a person unclean according to the Law. But yet again we see that Jesus is not defiled but reverses the action. Jesus, rather than being defiled, brings restoration and healing to the afflicted.

And it shall be said, “Build up, build up, prepare the way, remove every obstruction from my people’s way.” For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite. For I will not contend forever, nor will I always be angry; for the spirit would grow faint before me, and the breath of life that I made. Because of the iniquity of his unjust gain I was angry, I struck him; I hid my face and was angry, but he went on backsliding in the way of his own heart. I have seen his ways, but I will heal him; I will lead him and restore comfort to him and his mourners, creating the fruit of the lips. Peace, peace, to the far and to the near,” says the LORD, “and I will heal him.” (Isaiah 57:14-19 ESV)

Jesus has come to reverse the curse. Jesus has come to bring cleansing to the unclean. Jesus has come to bring life to the dead. Jesus has come to give hope to the hopeless and help to the helpless.

The Message

So what is needed for us to experience this reversal? What is asked of us so that we can enjoy cleansing and life? What did the woman with the flow of blood need? She only needed faith in the power of Jesus. What did Jairus need? He only needed faith in the power of Jesus. In fact, this is exactly what Jesus tells the woman. Look again at Mark 5:34 : “Your faith has made you well.” Look at what Jesus tells Jairus in Mark 5:36 : “Only believe.” If you will believe you can be made well. If you will only have faith you can be healed. If you will believe, life will be given to the dead. What we see in this passage is what was only needed was faith. Jesus does not determine how righteous these two people are. He does not measure out how good they are or if they are deserving of his time or his healing. Jesus’ challenge to all to simply have great faith in who he is. Have faith that by just touching his clothes you can be healed and have faith that it is never too late for Jesus to heal, even if it means raising a person from the dead. We are reading about simple, great faith from this woman and from this synagogue ruler.

Faith excels when we realize that we have nothing to lose and everything to gain. To express this idea with greater precision, faith becomes what it needs to be when we recognize that there is nothing we can do to save ourselves. Only then will we express our full dependence on God’s saving power. We see this in the woman and the synagogue ruler. They are both out of options and they understand this. We need to hit this desperation regarding sin and our condition. We are unclean and lost. We are hopeless and helpless and there is nothing that we can do to save ourselves. We need to see that we have nothing to lose and everything to gain like the woman and like Jairus. Neither of these people worried about the opinions of others but came in faith to Jesus. When our desperation increases, then our faith can step up. This is the important gateway to faith. This is why Jesus says that the blessed are those who are poor in spirit and the blessed are those who mourn for their sins. Faith is born when we see that there is nothing that we can do for ourselves. Faith is born when our desperation concerning our condition before God is recognized and fully grasped. If we are not desperate because of our sins, then we are not going to have the faith that Jesus is calling for.

This is the struggle we have today because we are so prosperous. We do not feel this desperation. We have money to solve our problems. We have jobs. We have careers. We have possessions. We have comfort and ease. We have these idols that we depend on to save us from our troubles so that we may never approach the desperation that Jesus wants us to feel. Idols trick us to depend on them rather than the Lord. Recently there were some boys from a soccer team trapped in water filled caves in Thailand. There were all kinds of obstacles and dangers in trying to rescue these boys and the coach. Why were the risks taken? The risks were taken because the situation was dire. Everyone was desperate for rescue. We have to be desperate for rescue by seeing that our condition is dire. We are unclean and cannot help ourselves. We are dead and cannot give ourselves life. Only Jesus can make us clean and give us life again. Nothing in this life will heal your wounds and give you true life but Jesus.

This leads us to our final point. Please notice that faith is not some inner sense of certainty. Faith is not about blotting out all your doubts and increasing the intensity of our conviction. Biblical faith is acting according to God’s word even when we are afraid. Faith is not a lack of fear but acting through the fear. Think about every declaration of faithful people in the scriptures. You will notice the repetition that the person by faith acted. Because of faith, Abraham acted in Romans 4. In Hebrews 11 we read that because these people had faith they acted. We have faith when we act. This is what we see with the woman and with Jairus. We gain the courage to act in faith in the face of fear by remembering that God is for us and with us. Faith is not fearlessness. Faith is acting despite one’s fear. But when we are desperate for God and his rescue, we will act despite our fear.

The Gospel of Mark is giving us what the perspective of life for a disciple must be. We will come to Jesus with only our faith in our hands and nothing else because we know we have nothing else to give him. All we can do is trust the Lord to rescue us. We act not because we are trying to merit Jesus’ love or try to move him to act. We act because all we have is the faith for him to save us. So we follow his directions for rescue because I have nothing except trust in him to make me clean and raise me from the dead in the last day. Please throw away your self-righteousness and self-reliance, see your dire condition, and be desperate for Jesus so that you will act on your faith in him.

What Will You Do With Jesus?

Mark 6:1-29

Brent Kercheville

The miracles and parables of Jesus were recorded by Mark in this gospel to show who Jesus is and what kind of heart and what kind of faith a person needs to be a follower of him. We noticed in Mark 5 that we cannot come to God with our self-righteousness or goodness. We come to Jesus in the desperation of our sins and Jesus will receive us.

But now the Gospel of Mark shifts back to its overall theme which we have considered as the King’s Cross. Mark is going to highlight in this gospel what discipleship looks like. What does it mean to follow Jesus? What is expected of Jesus’ disciples? What is the cost of discipleship? We are going to see three scenes which may seem to be unrelated yet have a common thread to reveal to us what it means to follow Jesus. So let us look at these three pictures and consider the message of discipleship from Mark 6:1-29.

Rejected At Home

(Mark 6:1-6)

Jesus comes to his hometown which would be the town of Nazareth and he begins teaching the synagogue. As Jesus is teaching there is a response from the people.

“Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands? Is not this the carpenter, the son of Mary and brother of James, Joses, Judas, and Simon? And are not his sisters here with us?”

The people are astonished by the teaching of Jesus but notice that their amazement does not lead to faith. Rather, verse 3 says that they took offense at him. The text is pointing out that these are faithless questions. These are doubting questions. They are asking how Jesus could have gained this learning. Notice that the people do not dispute that Jesus has wisdom or that he performs mighty works. They are just dumbfounded that these things come from a hometown boy like Jesus. The problem is more than familiarity breeding contempt. The ancients’ mentality was that geography and heredity origins determine who a person is and what his capacities will always be. In essence, who your parents are and where you are from puts a cap on what you are. The people are astounded but not in a good way. They stumble because they know his home and they know his parents. Jesus has come to his own but his own are not receiving him. Thus, Jesus says a prophet has honor everywhere except in his hometown and except from his own family. The ending to this scene is staggering.

And he could do no mighty work there, except that he laid his hands on a few sick people and healed them. And he marveled because of their unbelief. (Mark 6:5-6 ESV)

What a striking point! A lack of faith blocks what Jesus can do. We need to hear this point. A lack of faith blocks what Jesus can do. Jesus is even amazed at the people’s unbelief. The point is not that Jesus cannot perform miracles without faith because we will read of Jesus performing miracles for people who do not have any demonstration of faith. But what did we see in the last chapter of this gospel? People who have faith come to Jesus. Our lack of faith blocks what Jesus can do because we refuse to come to him. This is the problem in Nazareth. Jesus is not performing miracles because the people are not coming to Jesus for healing. His own home is rejecting him. There is no reason to do miracles in Nazareth because the people do not see Jesus as the one who has come to rescue and heal. When we forget who Jesus is and what he has promised to do in our lives, we can do the same, failing to enjoy the healing and transformation that he came to give to those who will come to him in faith. Would Jesus be amazed at our unbelief? After all that he has done, would Jesus marvel about our lack of faith?

Rejected In The Cities

(Mark 6:7-13)

So Jesus is rejected by his hometown. Now he goes among the villages preaching. Jesus commissions the twelve, sending them out in twos with the authority over unclean spirits. They are sent out needing to trust in the Lord to provide for them. They are not to take anything on their journey except a staff, shoes, and clothes. Nothing extra was to be taken trusting in God to provide. They will trust in God through the hospitality of others. But there is an ominous charge in Jesus’ instructions. Jesus does not tell his disciples that all will go well. There are going to be homes and people who will not listen to you (Mark 6:11). They are going to experience rejection, even though they have been called by Jesus and given authority over unclean spirits. There would be towns where no hospitality would be offered and where their teaching would not be tolerated. Thus, shaking off the dust from your feet was a cultural custom that provided a warning of fulfilling their responsibility and those who reject will have to answer to God. What was the message that the twelve were to proclaim? We see that they proclaimed the very same message that John the Baptizer proclaimed (Mark 1:4) and Jesus proclaimed at the beginning of the gospel (Mark 1:15): repentance. People are going to reject the message of repentance. Do not be surprised when this happens, my disciples. Travel light, trust in the Lord, and know that there will be people, homes, and towns that will not receive this message.

Are we surprised by this? Jesus is rejected and his disciples are rejected. It did not matter that they could perform miracles to confirm their message of repentance. People will reject the message of repentance and we must not be surprised by this. We are not doing anything wrong if people reject Jesus’ message of repentance. Repentance is a hard message because it tells people to stop doing what they want to do and live their lives doing what God wants you to do.

Rejected By Authorities

(Mark 6:14-29)

This leads to our final scene which opens with people trying to figure out who Jesus is and what to do with him (Mark 6:14-16). Some said Jesus was John the Baptizer who had been raised from the dead. Others said he is Elijah and others said he is a prophet like those of old. Herod believed that Jesus was John the Baptizer raised from the dead because he had him killed.

ut notice that Mark wants to tell us about what happened to John. Notice that John was doing the same thing as Jesus and the disciples. John is preaching repentance. Herod arrested John because John kept telling Herod that his marriage was unlawful. Can I please make a quick point right here? Please consider that there is such a thing as unlawful marriages. Just because the law of the land allows marriages does not mean that they are lawful marriages to God. John keeps telling Herod that his marriage is unlawful. This obviously led to opposition. Herod arrests him and his wife has a grudge against John and wants to put him to death. The only reason she could not is because Herod feared John, knowing he was a righteous and holy man (Mark 6:19-20). Mark goes on to tell us about John’s death in Mark 6:21-29.

We noted at the beginning our study of the book of Mark that John is the forerunner of Jesus. But John is not merely a forerunner in preparing the way for Jesus but also the forerunner in experiencing what Jesus will experience. Jesus, like John, will be executed by civil authorities. Pilate, like Herod, will hesitate in executing Jesus but then eventually does. The chief priests, like Herodias, will finally get their way through scheming and pressure. The disciples of Jesus come and bury Jesus like the disciples of John come and bury him. This death sequence for John serves as an ominous warning about the fate of Jesus. The cross looms in the background from this point in this gospel. Jesus, like John, is rejected by authorities.

Illustrating True Discipleship

What the gospel shows us is that a true follower of Jesus is ready to suffer, willing to die, and will continue to preach repentance in the face of opposition. The work goes on even when rejected. John dies but the work goes on. Jesus is rejected and the work goes on. The disciples will be rejected in the towns they visit but the work goes on. The mission is a never-ending task. For us, even if we face opposition from our culture for proclaiming a message of repentance, the work must go on. The model is simple: what happened to John, happened to Jesus, and can happen to each of his disciples.

Indeed, all who desire to live a godly life in Christ Jesus will be persecuted, while evil people and impostors will go on from bad to worse, deceiving and being deceived. (2 Timothy 3:12-13 ESV)

Being a disciple means proclaiming repentance, even when that brings rejection and even if it were to bring us death. John could have decided to stop telling Herod to repent but if he had he would no longer have been faithful to Jesus and the mission. We have been entrusted with a rescue mission to the world. The rescue requires repentance. People must stop doing what they want to do and seek the Lord and his ways to have life (cf. Isaiah 55).

So what will we do with Jesus? Will we marvel but do nothing? Will we be amazed by him but not be transformed? Will we believe in Jesus but be unwilling to proclaim the need for repentance? Will we see Jesus but not repent in our own lives? We face a decision: do we desire Jesus or do we desire self-preservation and reputation? Do we desire God’s approval or people’s approval? How we answer these questions determines if we are truly a disciple of Jesus. Do not shrink back and do not give up.

Satisfied

Mark 6:30-56

Brent Kercheville

If you have grown up in the pews then you know about this miracle of feeding the 5000. All four gospels records this miracle. But Mark highlights different things in this miracle when compared to the other accounts. We must remember to make sure that we do not press the message of another gospel account on to this account. This happens all the time and is unfortunately encouraged with a “harmonizing of the gospels.” So we are going to consider what Mark by the Holy Spirit wants us to see in these miracles.

The setting is notable as Jesus calls for his disciples to come with him into the wilderness, the same word used in Mark 1:3-4 and Mark 1:12-13. It is also the same word used by the LXX for wilderness in the Old Testament. So the setting is the wilderness. The reason they are going into the wilderness is for rest. They have been so busy with the crowds that they have been unable to even eat. As Jesus and the disciples go away by boat, many people recognize them and ran there along the shore to follow them. But I want you to love what you see in Jesus at this moment. Jesus is not disappointed when he sees the crowds. He is not frustrated or angry. Look at Mark 6:34. When Jesus saw the great crowd, he had compassion on them because they were like sheep without a shepherd.

Sheep Without A Shepherd

(Mark 6:34)

This is the only gospel account where this is recorded that he saw these crowds and had compassion on them because they were like sheep without a shepherd. Jesus has compassion on the people because he saw their spiritual condition. There are a number of pictures that are being presented to us in this declaration about Jesus.

First, compassion is the character of God. “And he passed in front of Moses, proclaiming, “The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin.” (Exodus 34:6-7 NIV) Mercy and compassion is a critical characteristic of God. God has compassion for his people. Jesus is showing himself to be the true God with the heart he shows for the crowd.

Second, Jesus is not like the worthless shepherds that Israel has had in the past. Jesus cares that his people are perishing spiritually. The prophets gave scathing rebukes of Israel’s leaders and elders because they did not shepherd the people properly (cf. Isaiah 56:11; Jeremiah 10:21; Ezekiel 34:2-6; Zechariah 10:2-3; Zechariah 11:17). God called those leaders worthless shepherds who were actually harming the flock rather than helping them and leading them. For Jesus to look at this crowd of people and see them as “sheep without a shepherd” is a rebuke on the present leadership of Israel is acting just like the leaders of its past.

Third, this is why the scriptures speak of Jesus as the good shepherd (cf. John 10). Jesus has come to be the shepherd of Israel and lead them in the right paths. We know this imagery from Psalms 23 : The Lord is my shepherd, I will lack nothing. In the prophets God is pictured as turning from his anger, having compassion on his people, and sending a shepherd to lead his people (cf. Isaiah 54:9-10). Since Mark has told us at the beginning of his gospel that this is the good news as spoken by the prophet Isaiah, we must consider what Isaiah said about the new shepherd to come.

Behold, the Lord GOD comes with might, and his arm rules for him; behold, his reward is with him, and his recompense before him. He will tend his flock like a shepherd; he will gather the lambs in his arms; he will carry them in his bosom, and gently lead those that are with young. (Isaiah 40:10-11 ESV)

Many other prophets also said God would send one shepherd to lead the people (Ezekiel 34:11-15; Ezekiel 34:22-23; Micah 5:2-4; Zechariah 13:7). Mark is presenting Jesus as Israel’s shepherd who not only has come to rescue his flock, but also lead his flock and feed his flock. Notice that this is what we see next in Mark 6:34. Jesus now teaches the crowd many things. This is the end of Israel’s leaderless oppression.

Feeding the 5000

(Mark 6:35-44)

Jesus has spent the day teaching the crowds and the time is getting late. The disciples encourage Jesus to send the people away to get food for dinner because they are in a wilderness and there is no place for the people to get food where they are at. Please consider the disciples are thinking about the people. They need to go so that they can have food tonight. But look at what Jesus says. “You give them something to eat” (Mark 6:37). The disciples respond that this is absolutely impossible. How can they give the people something to eat? It would take about 9-10 months of wages to buy enough food for all of these people! But this might sound familiar to us in a similar scene. The people of Israel were in the wilderness and they were hungry. God says that he is going to give the people enough meat until it comes out their noses. Look at how Moses responds in Numbers 11:21-22.

But Moses said, “The people among whom I am number six hundred thousand on foot, and you have said, ‘I will give them meat, that they may eat a whole month!’ Shall flocks and herds be slaughtered for them, and be enough for them? Or shall all the fish of the sea be gathered together for them, and be enough for them?” (Numbers 11:21-22 ESV)

Notice that the response was very similar to what the apostles are saying to Jesus now. But here is what Jesus is going to show. God is going to provide the necessary food. God will provide what is needed. In fact, Isaiah prophesied that this would be the case in Isaiah 55:1-3. God will provide the rich food that will satisfy. You will notice that this is the imagery that we see in the following verses in Mark. The people sit down on green grass in the wilderness. This echoes Psalms 23 where the Lord is our shepherd and he makes us lie down in green pastures. Isaiah described that when the Messiah came the wilderness would flourish and be fruitful (Isaiah 35:1-2; Isaiah 32:14-16; Isaiah 51:3). So Jesus makes these thousands sit in green pastures in the wilderness to be fed by the Lord. Notice the picture in Mark 6:42 : “And they all ate and were satisfied.” The bread that Jesus gives truly satisfies. In the exodus all the people had enough: no one had too much and no one had too little (cf. Exodus 16:18).

Walking on Water

(Mark 6:45-52)

Now we are tempted to stop our study at this moment and soak in what Jesus has done. But Mark does not want us to do that yet. Notice the next word in Mark 6:45 is “immediately.” Our teaching scene is not over yet. Jesus makes the disciples get into the boat and go to the other side while Jesus dismissed the crowd. Jesus takes this time to be alone and be on a mountain to pray. So the boat full of disciples is rowing across the sea but with great difficulty because the wind was against them. But look at verse 48. Jesus was walking on the sea and meant to pass by them. Before we can go on, please let what we just read sink into your mind. Jesus walked on the sea. Jesus was walking on the stormy sea.

Now this sounds strange. Jesus sees the disciples struggling in the boat and intends to pass by them on the sea. It sounds like Jesus does not care. But we have read enough in this gospel to know that Jesus deeply cares about his disciples. Why was Jesus going to pass by them? At this point you probably know that the answer must be in the scriptures. This phrase is an echo from Exodus 33:18-23, the same passage we looked at earlier where God declares himself to be compassionate and gracious. This is the phrase God used to Moses when Moses asked to see God’s glory. God said he would pass by Moses in the showing of his glory. This also happens to Elijah in 1 Kings 19:10-12 where the Lord passed by Elijah to reveal himself to him. This is what Jesus is doing. What Jesus is doing is showing his glory to the disciples by passing by them.

But notice that is not what the disciples understand. Rather, in Mark 6:49 the disciples think they are seeing a ghost. They do not see what they were supposed to see. Instead, they were just afraid. This is the same thing that happened in Exodus 20 when God came down on Sinai and spoke the Ten Commandments. The people were terrified. Further, we have seen this theme of fear in Mark many times. Fear is either controlling people to believe in Jesus or reject Jesus. Now the disciples are afraid again. Jesus tells his disciples to have courage and to not be afraid. Once Jesus gets into the boat, the wind ceased. Now notice the big deal is at the end of Mark 6:51.

And they were utterly astounded, for they did not understand about the loaves, but their hearts were hardened. (Mark 6:51-52 ESV)

Why were they afraid and why were they astounded? Notice that the text tells us why: “They did not understand about the loaves, but their hearts were hardened.” We are seeing that these miracles were not intended to wow the people but were intended to teach the people who Jesus is. But the disciples did not understand the loaves because their hearts were hardened. Are you blown away by those words as much as I am? The disciples have hard hearts and are failing to see Jesus.

The message is that hardness of heart comes from not grasping who Jesus is and what he has come to do. Spiritual dullness causes us to miss the true importance of Jesus. Faith does not automatically come from being in God’s presence or from seeing his miracles. The problem is spiritual dullness. The problem is a hard heart. The problem is that they are not understanding what Jesus is showing about himself. Just think about this! They are seeing miracles on a daily basis. They are hearing Jesus teach. Yet those they see the miracles and hear the teachings, they are dull. They have hard hearts.

Seeing Jesus

What had the disciples missed? Mark 6:52 says that they did not understand about the loaves. What did they not understand? What had these disciples not grasped? What was the message of the loaves? Jesus is the God who satisfies. Jesus is the good shepherd who feeds you. Jesus takes us from the wilderness to lying down in green pastures. Jesus has come to heal your life. You see this point made as the ending of this section in Mark 6:53-56. The people are coming to Jesus to be made well.

We have to come to Jesus to be made well. We have to come to Jesus to be satisfied. We have to come to Jesus to be fed. We spend too much time looking to the world for satisfaction and healing and we are left empty every time. Why do we keep doing this? Why do we keep turning to the world? The answer is given to us in the section of Mark. We have not seen Jesus in a way to understand who he is. The reason we are not satisfied in life is because we are not turning to Jesus for satisfaction. This is the essence of spiritual dullness. God provides what we are needing but we are spiritually dull and do not see it. We are spiritually dull to not see what God is doing for us, just like the people of Israel when they were in the wilderness. Look and see what God is doing. Let the Lord be your shepherd and lead you to green pastures, feeding you so that you can be satisfied in him.

Come, everyone who is thirsty, come to the water; and you without silver, come, buy, and eat! Come, buy wine and milk without silver and without cost! Why do you spend silver on what is not food, and your wages on what does not satisfy? Listen carefully to me, and eat what is good, and you will enjoy the choicest of foods. Pay attention and come to me; listen, so that you will live. I will make a permanent covenant with you on the basis of the faithful kindnesses of David. (Isaiah 55:1-3 CSB)

Hearts Far From God

Mark 7:1-13

Brent Kercheville

We are in the midst of a section of Mark’s gospel where we are seeing who Jesus is and the response people have to this revelation. Mark 7 opens with another conflict with the religious leaders. Mark has not recorded a conflict with the religious leaders since chapter 3. But you will notice that the location in chapter 7 is Jerusalem, which becomes the place of opposition to Jesus.

Ceremonially Unclean

(Mark 7:1-5)

The Pharisees and scribes have a problem with Jesus and his disciples. They observe that the disciples of Jesus ate with defiled hands. But Mark quickly explains that their hands were not really defiled, but were unwashed. The idea is that their hands were ritually impure. Now, this has nothing to do with the reason why we wash our hands before eating today. We wash hands because of science. We know that there are germs, viruses, bacteria, and the like that gets on our hands and on our bodies. So we wash our hands before regularly and our bodies daily so that we will be healthy and not get sick. But this is not the reason for these religious leaders. What they are upholding is a tradition of the elders (Mark 7:3).

Now we do see some washings required by the priests before they would offer sacrifices. But there is nothing in the Law of Moses telling the people that they needed to ceremonially wash their hands before eating. It seems that the scribes and Pharisees have taken priestly ordinances and made them applicable to all Israel. The Pharisees considered these traditions that had been kept by their spiritual ancestors as fully authoritative. Some even claimed that these interpretations of the Law had been received and passed down by Moses at Sinai (m. Abot 1:1-2). The rabbis believed they were putting a “fence around the Torah” to protect God’s law from violations. The concept of ceremonial uncleanness was so important in Judaism that the last 12 tractates of the Mishnah are dedicated to it. So what is the big deal? Let’s look at what Jesus says.

Jesus’ Response

(Mark 7:6-13)

Jesus says that Isaiah prophesied about what these religious leaders were doing. We need to think about this for a minute because we know that Isaiah was prophesying about Israel in his own day, 700 years before Jesus came. But an important teaching point is made here for us. We are to read the prophets and read the scriptures with its application directed at ourselves. No scripture merely sits in a historical context alone. These things were written for us too and Jesus proves this here. Isaiah spoke about what you are doing. Further, Jesus calls these people hypocrites. This is the only place in the Gospel of Mark where “hypocrites” is used. So Jesus is shining a powerful light on what these religious leaders are doing. To be a hypocrite is to be a pretender. They were showing themselves to be one thing when in fact they are actually another.

Jesus then quotes Isaiah 29:13 in Mark 7:6-7. Isaiah correctly prophesied about you. The people were merely giving lip service to God rather than a true dedication of their heart. The result was the elevation of their own traditions above God’s commands. Isaiah condemned the religious leaders in his own day and Jesus points out that Isaiah is also speaking about the religious leaders in his day. Carefully consider what Isaiah said. Your heart is far from God. Your worship is vain. Your worship is useless and your hearts are far away from God because of what you are doing to God’s law. We spent time considering sacrifice and worship in our last lesson in Numbers 26-30 that I would like for you to think about as we consider what Jesus is teaching here.

Now after quoting Isaiah who declared that the people did not have hearts near God and performed useless worship, listen to how Jesus continues.

“You leave the commandment of God and hold to the tradition of men” (Mark 7:8).

They are letting go of God’s law in order to keep their own rules. Jesus says that these leaders are not just neglecting God’s law but they are annulling God’s law. We can see this in Mark 7:9 also.

“You have a fine way of rejecting the commands of God in order to establish your tradition!” (Mark 7:9).

While priding themselves in meticulously keeping the law, Jesus congratulates them for becoming experts at nullifying God’s commands. You have become professionals at rejecting what God says so that you can hold on to what you want to do.

Jesus uses another teaching of the religious leaders to prove his point in Mark 7:10-13. The leaders had made a way to not be responsible for honoring their father and mother. Corban is something that is dedicated to God and so became unavailable for use. So they would withhold financial support of their parents. Think about this: they redirected the wealth and resources given to them by God to not give for their proper and compassionate use but for selfish use. It is not the money was going to be given to God but was “dedicated” to God so that it would remain under the owner’s control. In this way, the person did not have to do “anything for his father or mother” (Mark 7:12). Look at the result in verse 13. They were making void the word of God by their tradition. Think about this: they are voiding the word of God. They are nullifying God in their handling of God’s word. What I want to do for the rest of our time is talk about the implications of this powerful text about how we look at God’s commands and traditions.

Applications

Tradition itself is not a sin.

Tradition cannot be helped because once we do something more than once it becomes a tradition. We used to do our worship service differently than we do now. You can change things all you want but eventually traditions have to be developed because that is what repetition does. Destroying traditions simply because they are traditions is not helpful or useful. Yet this is often the mentality today. If it is something done in the past then we need to get rid of it. But this must not be the means of our evaluation. The apostle Paul does not speak evil of spiritual, scriptural traditions (cf. 1 Corinthians 11:2; 2 Thessalonians 2:15; 2 Thessalonians 3:6). Paul taught Christians to keep the traditions he gave to them. So the issue is not if we do something that we have done in the past.

The warning is against hypocrisy and legalism.

However, it is easy for our traditions (the way we do things) to become either hypocrisy or legalism. Let us discuss legalism first because it is a term that is thrown around a lot and is frequently used in straw man arguments. Legalism is the elevating of our human traditions to the level of God’s law. What the Pharisees and scribes had done was elevate their rules and traditions to be authoritative for all people. This has been an enormous problem through the ages. We likely do not say it, but we enforce our rules as if they are God’s law. Think about how many rules have been created that are simply not in the scriptures. Historically, people have made rules like men cannot have long hair, rules against listening to music, rules not allowing the use of playing cards, rules against dance, rules against women wearing pants or having short hair, rules controlling the use of alcohol, rules about wearing your Sunday best, rules about what those who stand before the congregation must wear, or rules on what is defined as modesty. These have been historical arguments. Perhaps we have done worse today. Just look at the fighting that happens on social media over more non-biblical concepts: can Christians read Harry Potter or not; must Christians homeschool; is it a sin to send your children to public school; gun carrying or gun control; environmentalism or economy; socialism or capitalism; kneeling or standing for the national anthem. We create rules that cannot be found or sustained in the scriptures. What is disturbing is that we often have no problem with this! How is it that we can be so concerned about someone who sets aside God’s command but not concerned when someone adds to God’s command? How dare we ever create rules or boundaries where God did not draw them! Friends, we are messed up like these scribes and Pharisees when we put these things under the banner of Christianity. We must not ever go beyond the word of God. We cannot make rules where God did not make rules.

If this were not enough, then we will listen and follow other Bible teachers as if they are authoritative. We will believe something and hold to it simply because a preacher or teacher puts the teaching forward. When I was a young preacher there was a Christian who would have me over to his house to watch videos and listen to sermons of certain preachers because of who the preacher was. It was not because the lesson was good because it was God’s word proclaimed. No, it was a good lesson because of who spoke it. We become followers of people rather than students of God’s word which leads to spiritual disaster. God’s commands are the authority, not a person and not our rules or traditions. If we make rules to govern our worship or govern what it means to be a Christian that is not in God’s word, then we have sinned to make it. We are hypocrites because we say that we uphold God’s law but we elevate our laws to his level.

But the other warning is that we allow traditions to turn into hypocrisy which is just as dangerous. What happens is that we turn faith into a series of dos and don’ts. We are so focused on following the rules that we do not see the God that the commands were to lead us to love. We follow the rules but miss the very heart of God. The law becomes separated from God himself. We do not seek to know God and experience him but we seek to keep the rules. Thus, we get statements like that there are five acts of worship, as if God can be boiled down to certain compulsory acts. We boil salvation into believe, repent, confess, and be baptized. We take the big concepts of who God is and condense them into simple regulatory acts like go to church and take the Lord’s Supper. We define faithfulness as church attendance. We spend our time teaching why I am a member of the church of Christ rather than why I am a Christian. We say that we have to go to church. We turn God into merely obligations and requirements. This is hypocrisy because God does not want our obedience separated from loving him.

Do you want your spouse to love you because he or she made a vow to God and has to stay in the marriage? Do you want your marriage relationship to be built merely on obligation and responsibility? Neither does God want it. It is hypocrisy because the heart is lacking. Listen to what Jesus said again in Mark 7:6, “But your heart is far from me.” How many times does God have to say in the scriptures that he wants our hearts and not merely obedience?

You will seek me and find me, when you seek me with all your heart. (Jeremiah 29:13 ESV)

“Yet even now,” declares the LORD, “return to me with all your heart, with fasting, with weeping, and with mourning; and rend your hearts and not your garments.” Return to the LORD your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love; and he relents over disaster. (Joel 2:12-13 ESV)

Jesus said that the poor in spirit are blessed. How many times did Jesus have to say that he desired mercy and compassion, not sacrifice? Yet we can do like these Pharisees and turn God into heartless rules that must be kept.

Conclusion

What is the point? Disciples who belong to Jesus and his kingdom uphold God and not their own rules. Radical external changes are still just external changes. External changes do not change the heart nor address spiritual problems. We are not focus on the heart because that is what God is focused on. When we focus on our hearts, we will follow what God has called us to obey. But when we focus on the rules, we lose sight of Jesus and the heart he desires for us to have. We must have great caution that we do not use God’s law in a way that God did not intend. Obedience without devotion is vain worship and hypocrisy. Creating rules that God did not give is the letting go of God’s commands and nullifying the word of God. Loving God and loving our neighbor as ourselves must always be the lens by which we evaluate all we do as individuals and as a church. Obedience is the fruit of the love we have for God.

Clean and Unclean

Mark 7:14-23

Brent Kercheville

Jesus teaches an amazing point about sin that changes everything about what it means to be his disciple. Before we read what Jesus is about to say that is startling, we need to remember the prior teaching in Mark 7:1-13. In that paragraph the Pharisees challenge Jesus because his disciples do not wash their hands according to the tradition of the elders. Jesus responds that the religious leaders are hypocrites by elevating their traditions to the level of God’s law while devaluing what God’s law actually taught. They had made God’s word void by their traditions. When we add fences and rules to God’s law we are actually rejecting God’s law and our hearts are far from God. Now listen to the shocking teaching Jesus gives to the people after this encounter which is recorded in Mark 7:14-15.

And he called the people to him again and said to them, “Hear me, all of you, and understand: There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him.” (Mark 7:14-15 ESV)

Now I want you to think about this for a moment. This is a startling declaration because God did command that there were certain foods that the people of Israel were not to eat because they were unclean. Many foods were counted as unclean under the Law of Moses. But Jesus says that it is not what a person eats that is defiling but what comes out of a person that is defiling. But notice what Jesus does next. He does not explain himself. He simply says this and leaves the crowd. We have seen this procedure with Jesus many times. Jesus will tell a parable or declare a teaching and then walk away. We learned in Mark 4:11-12 that Jesus does this to see who is going to come to him for understanding. Who is truly seeking spiritual things? Who will try to understand the message Jesus is giving?

What Defiles

(Mark 7:17-23)

So the disciples come to Jesus and ask him about this parable. I love the spiritual pursuit of the disciples. They leave the people and enter the house and they are not going to talk about the weather. They want to know more. They want to know what Jesus is saying because what he just said sounds so contrary to what the Law of Moses declared. Jesus challenges the disciples’ thinking in Mark 7:18.

“Do you not see what whatever goes into a person from outside cannot defile him, since it enters not his heart but his stomach, and is expelled?”

Jesus indicates that this should have been something obvious for his audience to understand. The concern needs to be what affects the heart. Food does not touch the heart but touches the stomach. Therefore it cannot be defiling. The Mosaic laws were a picture book about defilements and sins. But Mark highlights for us the stunning nature of his teaching. Jesus had just pronounced that all foods were clean. The kingdom of God had come with Jesus as king and the food regulations had come to an end. So now Jesus teaches what the real issue is in Mark 7:20-23.

And he said, “What comes out of a person is what defiles him. For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile a person.” (Mark 7:20-23 ESV)

Notice that Jesus says the real issue is what comes out of a person. It is what comes out of a person that defiles, not what goes in a person. Jesus says that food comes in and goes out. But Jesus says that out of the heart, from within, comes evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, and foolishness. Now this is not a new idea to the New Testament teaching. The Hebrew Scriptures said the same and the prophets declared the same.

You shall love the LORD your God with all your heart and with all your soul and with all your might. (Deuteronomy 6:5 ESV)

Application

Friends, this is a devastating picture. This is really hard to hear. Our problems are heart problems. Our problems are not external but internal. The issue is not outside of yourself but inside yourself. The issue is not everyone else. The issue is you. Our sin issues are not because our spouses, our friends, our parents, our children, our co-workers, our employers, or anyone else. Our sin issues are inside of us. This is why we cannot run from our issues and sinfulness because our sinfulness and evil are inside of us, not outside of us. This is why external solutions do not work without heart change. The reason we continue to struggle with certain sins, even though we may change the external circumstances, is because the problem is inside of us. The issue is a heart issue. This is also why fixing the externals is not what God is looking for. The external acts are not the problem but symptoms of the problem. The problem comes from the heart.

You cannot tempt me with a glazed donut. When I was a kid two or three times I got sick on a glazed donut. So now I do not have a heart for a glazed donut. You can offer a plate of them and you can offer them hot. But I do not want one because I do not have a heart for it. There is no desire for it. You cannot tempt me to eat liver and beets because I have no heart for it. Sin is a reflection of a heart problem.

William Lane made this point so well. This teaching “attacked the delusion that sinful men can attain to true purity before God through the scrupulous observance of cultic purity which is powerless to cleanse the defilement of the heart.” Shaping up and flying right is not the avenue for entrance into the kingdom of Jesus. But how often is God presented in this way! Getting your life to look right is not what God wants. Whitewashing the outside of our lives to look Christian is not the call of our Lord. Going to church and trying to be a good person is not the call of the Lord. External and physical actions come from the internal source, the heart.

Now hear this key truth. This is why getting in touch with your feelings, listening to your heart, being true to yourself, or finding yourself is never going to be the answer to your life. Rather, this pursuit will bring you to your spiritual destruction because your heart is the problem. The heart is dark and depraved. Listening to the heart and being governed by the heart equals our destruction. The problem is in us. The solution is not in us. The reason we are sinners is because of our hearts. All of the sins that Jesus lists, in fact all sins, come from within us.

Therefore, true holiness is internal and not external. This is something that Israel missed within all the regulations given. Following Jesus is not about stopping sinful things exclusively. Stating that following Jesus is simply stopping sins presents the completely wrong focus. We can try to stop all the externals of sin and still be completely lost before God because we have not changed the heart nor have been seeking a relationship with God. No outward act can fix the heart. Each of the sins that Jesus lists is a problem of the heart, not something else. This is why telling people to stop sinning is an insufficient and non-biblical answer. Stopping sin that is not rooted in knowing the love and grace of God is going to fail. This is the reason we fail in our efforts to stand against sin also.

Think about what has happened. The message that is frequently presented is that if you stay away from bad movies, try really hard to be good, pray and read your Bible, then God will actually love me and help the pain in my life. But what happens with this method? We never feel good enough. We are trying to change our heart through these external changes and we can tell that it is not working. The outside in approach only makes us feel more confused. So then we become more discouraged and feel further from God because our external changes did not change our heart to keep us from the sins and weaknesses we were trying avoid. What we may not realize is that ultimately we are still trying to be good enough. If we can just make enough changes, then God will be pleased. But this is not the gospel message. That is the message of the Law of Moses that God gave to show Israel and the world that such a system of righteousness cannot work.

This is hard for us to accept but we must listen to this truth: whatever sin we are struggling with reflects a problem in the heart. I want to think that is simply an external problem that I can correct by changing the external. But anger is a heart problem. Lust is a heart problem. Malice is a heart problem. Greed is a heart problem. Deceit is a heart problem. Pride is a heart problem. “All these evils come from inside and defile a person” (Mark 7:23). We simply do not love Jesus enough so we seek to fulfill our desires in sinful ways. Our satisfaction is not in what God is offering us. We do not want what he is giving to us for these desires. We want to shortcut these desires for the flesh rather than for the spirit God has given us. Jesus made this very point in the Sermon on the Mount.

For where your treasure is, there your heart will be also. (Matthew 6:21 ESV)

This is a devastating thought. What you are treasuring in your life is where your heart is at. If your heart is involved in these things then these are things we are treasuring. We are treasuring anger, lust, pride, malice, greed, and the like. Our desire for God is not greater than our desire for these behaviors. The answer is that we must address our hearts. Now it is important to remember at this moment that the heart in the scriptures is not only the emotional element of our being, but also the rational, intellectual, decision-making element in us. The heart represents the whole of our being: the logic, the mind, the rational, and the emotional. Our whole being must be changed toward a full pursuit of God. If we continue to treasure worldly things, then our heart will continue to be worldly. If we continue to treasure sinful acts, then our heart will continue to be darkened and sinful. What we treasure is where our heart will be.

So if we truly want our hearts to be in the light and no longer polluted by sin, what must we do? We must treasure things that are not polluted. I hope that we are able to see the difference between just stopping sin and treasuring things that are true, honorable, just, pure, lovely, commendable, excellent, and praiseworthy (Philippians 4:8). We will not stop doing something that we treasure. We do what we want to do. We can make all the excuses we want but we do what we want to do. So when we do not desire to pray, desire to worship, desire to read God’s word, desire to study together, desire Bible study, or other spiritual disciplines it shows where are heart is located because we are treasuring other things.

For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God. (Romans 8:7-8 ESV)

So how would God change hearts? God would demonstrate his love for you repeatedly. God would show his love for you in common grace. As the scriptures say, the Lord brings the rain on the just and the unjust. God does good for all people all the time to show the world that he loves them. We are breathing now because God has allowed it. We have what we have because God has allowed it. Further, God shows his love for you by offering eternity with him which is paradise. Not only this, God sacrificed his Son so that you would be able to be in relationship with God. What God did was work to win our hearts. Guys, think about when you were trying to woo your future spouse. Think about all the different ways you try to show her love to gain her attention. From flowers and dinners, movies and long walks together, you did all you could to show your love so that she would respond with love and do likewise toward you.

God did has done this over and over again so that we would respond in love for him. What is amazing about the love of God is that God kept passionately pursuing us even when we kept saying no, turning our backs on him! He is working to win our hearts through Jesus. Let the love of God melt your heart to hear what he is telling you and what he has done for you.

Conclusion

The world says you are what you do. Jesus says you do what you are. Your actions reflect your heart. Your words reflect your heart. Your decisions reflect your heart. Desire God because he first loved you and gave himself for you. Draw closer to him and get to know him. Only then, as you treasure him, your heart will be transformed, which will then change your actions so that can stop the sins that we commit.

Released

Mark 7:24-37

Brent Kercheville

The movement of Mark 7 has been Jesus teaching about where true defilement comes from. Jesus taught the problem of defilement is not external but internal. Out of the heart flows that all kinds of evil thoughts and actions. We are now in a section of Mark’s gospel where Mark wants us to see the glory of Jesus. The series up to this point has been called The King’s Cross because Mark is picturing for us the arrival of the king who calls for true discipleship from all his subjects. But now we are going see from this point in Mark’s gospel through chapter 10 that the focus of the account is that people would see the glory of Jesus. So let us sit back and ready our minds to see the unparalleled glory of our Lord and Savior Jesus Christ.

Test of Faith

(Mark 7:24-30)

Jesus now goes to the region of Tyre and Sidon. It is important to realize that this is outside the boundaries of Israel. Jesus is going to the land of the Gentiles, about 35 miles northwest of Galilee. So we read this account it is important to remember that Jesus is not in Israel. Tyre and Sidon are relevant in the ministries of Elijah and Elisha. Elijah went to the widow of Zarephath in this area. Remember that a test was given to that widow regarding herself and her son. He asks her to give him some bread. But this was the last piece of bread she had that she and her son were going to eat and then die (1 Kings 17:12). Elisha encounters a Shunammite woman (which is also a town to the west of Israel) and a test of faith was given to her and Elisha raises her son from the dead (2 Kings 4:18-37).

Jesus is now in the Tyre and Sidon region and he also has an encounter. Jesus enters a house and tries to be hidden but his fame cannot be concealed. A woman comes and falls at the feet of Jesus. She has a daughter who has an unclean spirit. Now notice the highlight of Mark 7:26. The woman is a Gentile, a Syrophoenician by birth. Outsiders are coming to Jesus. She is begging Jesus to cast out the unclean spirit that has her daughter. Listen to Jesus’ response in Mark 7:27.

And he said to her, “Let the children be fed first, for it is not right to take the children’s bread and throw it to the dogs.” (Mark 7:27 ESV)

Now we might think that Jesus is being rude. If we have not been reading through the book of Mark then this is the conclusion we would probably draw. But Jesus is teaching an important point. The message is that the king and the kingdom will come to Israel first. The children in this parable refers to the people of Israel and the dogs refers to the Gentiles, those outside the covenant relationship with God. It is also important to consider that Jesus does not say no. Jesus teaches a parable about the nature of his coming. The good news of the king and the kingdom is to Israel first. But have you thought about why Jesus is in the region of Tyre? Should we suppose that Jesus is on vacation or sight seeing while on the mission of preaching the kingdom of God? Not at all. Jesus is always doing the Father’s business. Jesus tells a parable for the same reason that he has told all the other parables up to this point in Mark’s gospel: to see who will seek him. Jesus wants to see who has faith. Thus, this account is tracking in the same way with the ministries of Elijah and Elisha. Jesus has come to the Gentiles to see who will seek him and see who has faith. So Jesus says that he has come for Israel. But listen to the amazing response of this woman.

But she answered him, “Yes, Lord; yet even the dogs under the table eat the children’s crumbs.” (Mark 7:28 ESV)

You will notice that she is not offended because she is not being called a dog personally. She understands the picture Jesus paints perfectly. The meal is not first given to the dogs at the dinner table but to the children. She responds that the dogs are under the table eating the crumbs that fall from the children’s plate. You have probably seen this. Where do dogs like to sit? They like to sit near the children because they will put the most food on the floor.

Just Give Me Jesus

She takes the parable and uses it to her advantage. She understands that the salvation of the Jews means blessings to the Gentiles. Remember that it was through the offspring of Abraham that all the nations of the earth would be blessed (Genesis 12:3). The salvation of Israel was to be the salvation and blessing to all the peoples of the earth. The prophets proclaimed that God’s final salvation would extend to all the nations (Isaiah 2:2-3; Isaiah 19:25; Isaiah 25:6-8; Micah 4:1-2; Daniel 7:14; Amos 9:12; Zechariah 9:10).

But her great faith is in her assertion that the dogs do not have to wait until the children are finished. Even now they can eat the bread that falls from the table. She shows great faith. Based on this faith, Jesus removes the unclean spirit from her daughter. Jesus does not have to go with this woman. He just tells her that her daughter has been healed. The woman believes it and goes home. Great faith is displayed in this woman repeatedly.

We are given another beautiful picture of Jesus and the kingdom. The prophet Isaiah said of the coming kingdom:

Let no foreigner who is bound to the LORD say, “The LORD will surely exclude me from his people.” (Isaiah 56:3 NIV)

The Reward of Persistent Faith

One belongs to the kingdom not by being a Jew or not a Gentile. One belongs in the kingdom through faith. We have seen this throughout this gospel. The people who are exhibiting faith in the power of Jesus are being healed. This is the visual truth of what Jesus taught in the last paragraph. Jesus has brought an end to the clean and unclean distinctive of Judaism. Acceptability before God comes with faith in God, not in belonging as a physical Jew. Jesus is rewarding persistent faith. She kept begging Jesus and when Jesus offers a parable, she responds with faith and great desire for Jesus. She understands her position. She understands that she is undeserving. She knows that she has no rightful place at the table. She falls at Jesus’ feet begging for mercy. This is the only appropriate approach to God. We are humble sinners in need of his grace. We bring nothing to the table but our emptiness, holding on to the hope of the promise of a loving and merciful God. We are not worthy so much as to gather the crumbs from under the table. But Jesus has given us a full meal of blessings rather than the mere crumbs that we would not deserve. See the glory of our Savior. We are not excluded but are brought into the kingdom of Christ.

Savior To The Exiles

(Mark 7:31-37)

But Mark does not end the picture here. Notice in Mark 7:31 that Jesus goes to another area outside of Israel. He goes to the region of Decapolis, which is another Gentile region. The people there have also heard about Jesus and they bring him a man who was deaf and had a speech impediment. The man cannot hear and cannot speak correctly. They also beg Jesus to lay his hand on him to heal. So Jesus takes his deaf man away from the crowd privately. What we see Jesus do in Mark 7:33-34 are clearly for the sake of this deaf man. We have seen Jesus heal without doing any of these actions in this gospel. So Jesus is painting the picture for this man who cannot hear or speak correctly. Look at Mark 7:35. His ears were opened and his tongue was released. The word “released” is very important. Some translations read “loosened” which is also accurate. His ears were opened and his tongue was released. This is the language of the prophets being fulfilled, particularly of Isaiah. We noted at the beginning of this book that this is the gospel of Jesus Christ as written by the prophet Isaiah (Isaiah 1:1-2). Listen to what Isaiah said the Savior would do.

Behold, a king will reign in righteousness, and princes will rule in justice. Each will be like a hiding place from the wind, a shelter from the storm, like streams of water in a dry place, like the shade of a great rock in a weary land. Then the eyes of those who see will not be closed, and the ears of those who hear will give attention. The heart of the hasty will understand and know, and the tongue of the stammerers will hasten to speak distinctly. (Isaiah 32:1-4 ESV)

Did you see what will happen with the king comes and reigns in righteousness? The ears of those who hear will give attention and the tongue of the stammerers will speak distinctly. The prophecies of Isaiah are being fulfilled in Jesus. Look at Isaiah again just a few chapters later.

4 Behold, your God will come with vengeance, with the recompense of God. He will come and save you.” 5 Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; 6 then shall the lame man leap like a deer, and the tongue of the mute sing for joy. For waters break forth in the wilderness, and streams in the desert; 7 the burning sand shall become a pool, and the thirsty ground springs of water; in the haunt of jackals, where they lie down, the grass shall become reeds and rushes. 8 And a highway shall be there, and it shall be called the Way of Holiness; the unclean shall not pass over it. It shall belong to those who walk on the way; even if they are fools, they shall not go astray. 9 No lion shall be there, nor shall any ravenous beast come up on it; they shall not be found there, but the redeemed shall walk there. 10 And the ransomed of the LORD shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away. (Isaiah 35:4-10 ESV)

See what happens when God comes. The ears of the deaf will be unstopped. The tongue of the mute will sing for joy. This statement is key because it is the same word in the Greek translation (LXX) as in Mark 7:32 for “speech impediment.” What will this mean? Verses 8-10 show that the return from the exile has begun when these things happen. People will be released from their exile and return to the Lord their God with singing and everlasting joy. They will obtain gladness and joy. Sorrow and sighing (did you see Jesus sigh in Mark 7:34) will flee away. The restoration has begun. Jesus is bringing liberation, break the chain that bound this man’s tongue.

He Has Done All Things Well

Nothing can stop the praise in Mark 7:36. Jesus says to tell no one but they cannot be prevented from zealously proclaiming what Jesus has done. What are they saying? Look at Mark 7:37 : “He has done all things well. He even makes the deaf hear and the mute speak.” The good news is so good that it overwhelms those who experience it. The miracle represents that the king and the kingdom of come. This represents the spiritual condition of the world that Jesus has come to heal. Jesus does not do this for Israel only. These are Gentiles and Jesus has come to heal their spiritual conditions. The open ear is a symbol in the scriptures for receiving divine revelation and truth. This is why Jesus keeps saying that those who have ears to hear to let them hear. It is a call for spiritual perception and understanding. Have your spiritual ears open. Deafness is a sign of spiritual rebellion in the scriptures (Isaiah 42:18-25; Isaiah 50:4-5). Once the eyes are opened and the ears are opened then we can speak clearly about what the Lord has done for us. Jesus does all things well. In the Hebrew Scriptures it is God who does all things well (Genesis 1:31; Ecclesiastes 3:11). Jesus is fulfilling this role. He is making all things new. This is the new creation. This is the new heavens and earth that Jesus is bringing as he redeems his people by releasing them from slavery and bringing them to the Father.

Conclusion

I want us to see something important here. We have been reading and will continue to read about all of these sicknesses, diseases, and disabilities. Why do we see these physical ailments and problems? Why all the sicknesses? Why the disabilities? Why the diseases? These sicknesses and disabilities represent us spiritually. The difficulties and the corruption of the body symbolically represent our spiritual standing before God. We are in need of healing. Jesus is crossing all of the national and political boundaries of his day to bring healing to all people. These things are allowed so that the works of God might be displayed (cf. John 9:3) and for the glory of God to be revealed (cf. John 11:4). When we see things sicknesses, diseases, disabilities, and death, we are supposed to think about how this is a reflection of us spiritually. As Jesus told the church in Laodicea, we are to see that we are wretched, pitiable, poor, blind, and naked (Revelation 3:17). Jesus is the cure. Jesus has come to heal. We have seen that the way to be released from our condition and return home to God is to have a relentless, persistent faith. Jesus wants a faith that does not depend on its own righteousness but on the mercy of God. We must always see our spiritual condition and let the physical ailments of the world remind us that this who we are in our sins. Then remember this: Jesus does all things well. He will heal you. He will open your ears. But we must be like this woman: understand we are undeserving with no rightful place at the table of our Lord. But rather than letting us eat some crumbs we are able to feast at the banquet table of the Lord. What a wonderful Savior we have!

Spiritual Blindness

Mark 8:1-26

Brent Kercheville

Open your copies of God’s word to Mark 8. As we return to the Gospel of Mark we see another common scene in Jesus’ life. Great crowds continue to come to Jesus everywhere he goes. This crowd has not recently shown up. Mark 8:2 we learn that this crowd has been with Jesus for three days and they have nothing to eat. Listen to what Jesus tells his disciples in Mark 8:2-3.

“I have compassion on the crowd, because they have been with me now three days and have nothing to eat. And if I send them away hungry to their homes, they will faint on the way. And some of them have come from far away.” (Mark 8:2-3 ESV)

Jesus Satisfies

(Mark 8:1-10)

Please notice that we are presented with the compassion of Jesus again. Jesus is the God of compassion and he has compassion for those who seek him. Jesus does not send the spiritually hungry away empty. Jesus says that some of them have come from far away. The term “far away” is often used to refer to Gentile lands. If you remember that in Mark 7:31 we left Jesus in Gentile territory. So at minimum it appears that we have a mixture of Jews and Gentiles among this great crowd that has been with Jesus for three days. Jesus has compassion on this crowd and cannot send them away hungry because they will faint along the way.

Does this even seem familiar? Remember that in Mark 6:34 Jesus has compassion on the crowd because they were like sheep without a shepherd. The disciples at that time tell Jesus to send the crowd away because they were in the wilderness. But Jesus tells the disciples to feed them instead. The disciples balk at this idea, stating that it would be impossible to feed the 5000 men that are there. Jesus then performs a miracle, feeding thousands with only five loaves and two fish. So as we approach this moment where Jesus says that we need to feed this crowd because they are hungry and he has compassion on them, we would like expect a different reaction. But listen to what the disciples say in Mark 8:4.

And his disciples answered him, “How can one feed these people with bread here in this desolate place?” (Mark 8:4 ESV)

It is fascinating that the disciples have the same reaction this time as they did the first time when there were thousands and there was not enough to feed everyone. In fact, please remember what we read in Mark 6:52 that the disciples hearts were hard so that they could not understand the miracle of the loaves. The spiritual dullness of the disciples has been displayed a few times in Mark’s gospel and please consider that this is exactly what is being displayed again. Spiritual dullness is on display. In fact, please think about how much this parallels the life of Israel in the wilderness. When we read the people complaining about the lack of food in the wilderness and God then gives them manna that they would never complain about food again. We would think they would learn that God will provide in the wilderness. But the people of Israel do not and we read about them complaining about food frequently in the book of Numbers. What we are reading now is just like the wilderness then. Here Jesus and his disciples are in the wilderness again just like when the first feeding of thousands occurred. But rather than understanding and learning from the first time Jesus feed thousands in the wilderness and knowing what Jesus is going to do this time, we see the disciples act just like Israel. Just like in the wilderness, Jesus had already provided food the first time (Mark 6:31) and yet there is no belief that Jesus would provide food in the wilderness again.

Mark 8:5-7 records this second miracle of feeding thousands unfolding in the same way as the first time. They sit down on the ground, Jesus gives thanks, and with seven loaves and a few small fish Jesus feeds about 4000 people. Please notice that yet again the people are satisfied by the food Jesus gives. The manna in the wilderness is not only for the Israel but also for the Gentiles. Even Gentiles can come and be satisfied by Jesus. This miracle is a fulfillment of what Isaiah prophesied about the arrival of the Christ.

On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. He will swallow up death forever; and the Lord GOD will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the LORD has spoken. (Isaiah 25:6-8 ESV)

Isaiah said that a feast would be prepared for all people, swallowing up death forever and wiping tears away from all faces. Jesus is breaking through the darkness to not only Israel but also the Gentiles. This is a natural literary flow for this gospel because Mark 7 ended with Jesus among the Gentiles healing and restoring them.

Seeking A Sign

(Mark 8:11-13)

Now we cannot stop reading just because the miracle is complete. The message of the miracle is recorded in the following paragraphs. The gospel first draws our attention to the Pharisees. The Pharisees come to Jesus seeking a sign from heaven to test him. Now it is important to remember that Jesus has done miracles in front of the Pharisees that they could not deny (cf. Mark 3:22). So they are not legitimately asking for a miracle. They are truly testing Jesus. They are asking for something different from Jesus. They want a sign from heaven. They want Jesus to do something for them on their terms to truly prove who he is. But Jesus sighs deeply and asks, “Why does this generation seek a sign? Truly, I say to you, no sign will be given to this generation.”

Jesus is not a circus act. Jesus is not doing miracles for the wow factor or trying to dazzle people. It is interesting that the apostle Paul declared that the Jews always demanded a sign (1 Corinthians 1:22). They just want more and more evidence, not because they are truly seeing or seeking, but because they do not want to believe. They are unable to see what Jesus is doing because they do not want to see.

Friends, this is consumer Jesus. We use Jesus for what we get out of him. This is what the Pharisees are doing. They want Jesus to perform for them. They want Jesus to keep doing something for them on their terms. Do what I want and show yourself to me. You see that what they are doing is telling Jesus to submit to them. They do not see Jesus as the Lord to whom they must submit. They are arguing with Jesus and pressing Jesus to conform to them. This is consumer Jesus. We come to Jesus for what we will get out of him. Think about how often we can look at God in this light. We want to know what God is doing for me. I am doing fine so what is God going to do for me. It is a selfish pursuit pressing that God submit to us. We can do this in the way we evaluate worship. Sometimes people will say, “I just don’t get anything out of it.” This is that same consumer thinking. We do not evaluate what we are giving to the Lord or giving to each other. We simply evaluate worship as a consumer. What did Jesus do for me? What did worship do for me? Was this worthy of my time? Was this worth my effort? Jesus is not going to be your spiritual mascot or your good luck charm. Jesus does not have to prove himself to you! But how often we sit on our thrones evaluating Jesus in our lives. Jesus will have none of it. Jesus is not going to do for you whatever you want. Jesus is not your personal idol.

The Warning

(Mark 8:14-21)

Jesus turns this into a teaching moment. Jesus turns to his disciples and tells them to watch out for the leaven of the Pharisees and Herod? Remember that Herod demanded a sign just like the Pharisees are (cf. Luke 23:8). Watch against making Jesus your personal idol. Now watch what happens next. Look at Mark 8:16.

And they began discussing with one another the fact that they had no bread. (Mark 8:16 ESV)

In verse 14 we learn that the disciples had forgotten to bring bread today while they are going around teaching. Jesus said to watch out for the leaven of the Pharisees and Herod which causes the disciples to start talking about how they have no bread. Listen to what Jesus says in Mark 8:17-21.

And Jesus, aware of this, said to them, “Why are you discussing the fact that you have no bread? Do you not yet perceive or understand? Are your hearts hardened? Having eyes do you not see, and having ears do you not hear? And do you not remember? When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you take up?” They said to him, “Twelve.” “And the seven for the four thousand, how many baskets full of broken pieces did you take up?” And they said to him, “Seven.” And he said to them, “Do you not yet understand?” (Mark 8:17-21 ESV)

Jesus is giving important spiritual teaching and the disciples completely miss it. They start talking about how they forgot to bring bread because Jesus said leaven. The disciples repeated exposure to Jesus’ teachings and miracles had not led them to reflect on the meaning of what Jesus was doing but led to dullness. The disciples have eyes but do not see and have ears but do not hear. It is sad how often people miss the whole point of a spiritual discussion by getting stuck on some little word or phrase. Notice what Jesus asks his disciples to consider. Do you not remember? How do you not understand? Are you not seeing what you are supposed to see about Jesus?

The problem is that we get so stuck in our world and cares that we are deaf and blind to God. The disciples are anxious about a lack of bread but Jesus is concerned about their lack of faith. They are not thinking spiritually. They are thinking physically. They are thinking about the right here and right now. Jesus is thinking on a spiritual level. He is always thinking about souls. He is always thinking about the big picture. But we get so stuck looking at the physical and get so stuck on the flesh that we fail to see our spiritual needs and fail to see what Jesus is trying to do in our lives. This leads us to the final picture in this lesson which is found in Mark 8:22-26.

Look Again

(Mark 8:22-26)

Jesus and his disciples come to Bethsaida. Some of the people bring a blind man to Jesus, begging for Jesus to touch him. So Jesus leads the blind man out of the village, spits on his eyes, and lays his hands on him. Then Jesus asks a really important question: “Do you see anything?” Think about the question. Do you see anything? What do you see? The blind man says that he seems people but they look like trees. Then Jesus lays his hands on his eyes again. Look at what Mark says next in Mark 8:25. “He opened his eyes, his sight was restored, and he saw everything clearly.”

Now let’s think about what is happening. First, did Jesus fail in his miraculous abilities? Too often people think that this is a two-stage miracle as if Jesus’ power was not able to heal the first time. This is not the point at all. Jesus intends to heal partially with a purpose. We have noted over and over again that the miracles of Jesus are teaching spiritual realities and spiritual truths. The miracles of Jesus reveal what Jesus has come to do. Jesus performs the miracle in this way because it is befitting the situations that we have just read about.

Application

Jesus is reflecting the three conditions that exist: blind, can’t see clearly, and can see clearly. The Pharisees are blind. They do not see anything that Jesus is doing. They are all about consumer Jesus. They just want God for what he can do for them. Are you in this condition? Can you see that this could be you? Is the reason you are here today is not for what you are wanting to give to God but for what you can get from God? Are you here for the benefit that you personally receive? Maybe you think I am entertaining or you think that you have to be here so that God does not barbecue you. Maybe you are just here out of habit or obligation. What Jesus is declaring is that making Jesus come to you on your terms is spiritual blindness. You are missing everything. You are completely blind spiritually because Jesus is not pursuing you so you get what you want. Jesus is never going to do for you what you want. Jesus is not going to be your puppet or be your prayer piñata. Jesus is not going to be your idol. Jesus is not going to be your problem solver. Jesus is not going to do something to break into your life to make you be a true believer. Jesus will let you go your own way, further and further away from him in your darkened thinking (cf. Romans 1:24; Ephesians 4:17-19).

But there is a second condition. This is the condition of the disciples. You can see somewhat but you cannot see clearly. The disciples of Jesus are disciples of Jesus. Mark does not tell us that they are false disciples. They are following Jesus but they are spiritually dull. They still lack understanding. They are seeing what Jesus is doing but they are failing to see what this means. This is the gradual process of faith in the life of disciples. Though these disciples have begun the journey by choosing to follow Jesus, they have much to learn. There is a long road of learning ahead. Here is the good news: you are not expected to have perfect spiritual clarity from the moment you decide to follow Jesus. But here is the rest of the news: you cannot be satisfied with seeing with partial sight. Can you imagine going to the eye doctor and as he does his tests he tells you to be content with seeing the letters blurry and not clear? Yet how often do we do this with Jesus? We get stuck in our own world and cares so that we do not see Jesus clearly. We are anxious about all the wrong things and fail to be pressing toward Jesus with our all.

The miracle shows the journey that we are on in our faith. First, you are blind. Next, you are able to see but not clearly. Finally, you are able to see Jesus clearly. We must not be satisfied with seeing Jesus in a blurry way. Jesus did not come so that you can kind of see. Jesus came so that you would have spiritual sight and spiritual understanding. How clearly do you see Jesus? How clearly do you see eternity? How clearly do you see your spiritual life? How clearly do you see your condition before God? Spiritual sight is a process. Do not stop short on the journey to seeing Jesus clearly. This is what Jesus has come to do: open eyes, restore sight, and give clarity for your life.

Why Must We Carry A Cross?

Mark 8:27 to Mark 9:1

Brent Kercheville

Who do people say that I am? It is the question that Jesus asks his disciples as they are going to villages of Caesarea Philippi in Mark 8:27. Who do people say that I am? Think about answering that question today. Who do people today say that Jesus is? I think we would get all kinds of different answers. Some would say that Jesus amounts to nothing more than a religious teacher. Some would say he is a good person like Ghandi or Mother Teresa. Some would say that he was a prophet. Even the answers about who Jesus is differs in the religious world. Mormons say Jesus is the product of a physical union between God and Mary. Jehovah’s Witnesses say Jesus is an exalted created being like Michael the archangel.

Who Do You Say That I Am?

(Mark 8:27-30)

In Jesus’ day there were also many answers about who Jesus was. In Mark 8:28 the disciples of Jesus tell him that people say they think he is John the Baptizer, Elijah, or one of the prophets. There were a variety of thoughts and concepts about Jesus even in the first century. But now Jesus turns the question personal. “But who do you say that I am?” How would you answer this question? What is Jesus to your life? Who is Jesus to you? I want you think about how you would answer this question as we look at how the disciples of Jesus answered this question. Peter answers that Jesus is the Christ. Jesus is the anointed one. Jesus is the promised Savior from the line of David.

Whose Concerns?

(Mark 8:31-33)

Now after Peter makes this confession on behalf of all of the disciples Jesus begins to teach them some important truths. Jesus teaches the disciples that the Son of Man must suffer many things, be rejected by the elders, chief priests, and scribes, be killed, and after three days rise again (Mark 8:31). This is a stunning revelation. It is hard for us to understand how difficult it is to hear that message because as Christians we have accepted that message. But this is earth-shattering news. Jesus is the Christ and the Savior of the world is not going to suffer at the hands of these people, be rejected, and be killed. This simply cannot be! It seems impossible that freedom and life could come in any other way but by force and military victory. Notice that Jesus said it plainly. Jesus did not allude to the idea but just plainly says he is going to suffer and be killed. Jesus is complete control. This is what must happen.

Look at what Peter does in Mark 8:32. “And Peter took him aside and began to rebuke him.” Imagine what this looks like. Peter pulls Jesus aside and starts rebuking him. Peter is rebuking Jesus. Let that resonate in your mind for a moment. Peter is rebuking Jesus. Peter is telling Jesus that he is wrong. Peter is arguing with Jesus. Now think about what has just happened. Peter has just said that Jesus is the Christ. Jesus is the Savior of the world. Jesus is our master. Jesus is not just a prophet. Jesus is prophesied rescuer of the world. But now Peter is denying everything that he just confessed. You are the Lord but this cannot be true. It cannot be the way you are saying. Jesus, you are the Christ, but not when it comes to this topic. You have this wrong. This is not going to happen to you. Listen to Jesus’ response because it is shocking and sharp.

But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.” (Mark 8:33 ESV)

Seeing his disciples seems to indicate that Peter is not the only one who is thinking this way. All of them believe Jesus is the Christ but what Jesus has just plainly taught cannot be correct. Jesus calls Peter, “the adversary” which is what the title “Satan” means. But listen to the position that Jesus says needs to happen. Peter, you need to get behind me. You are being a roadblock. You are being an adversary to Jesus. You need to stop being in front of Jesus and need to get behind Jesus. Stop telling Jesus the way things are going to be and start follow Jesus and the way he says things are going to be.

Now look carefully at the text. What is Peter’s downfall? Why does he make this mistake? What has he messed up? Look at Mark 8:33. “For you are not setting your mind on the things of God, but on the things of man.” You have human concerns, not God’s concerns on your mind. You have human interests, not God’s interests on your mind. You are looking at things from a human point of view and not God’s point of view. Friends, this is the primary reason we fall. This is the primary reason why we fall short. This is how we get ahead of Jesus as a roadblock rather than behind Jesus: we are thinking about our things and not God’s things. We are thinking about ourselves and not God. We are thinking about life from our human perspective rather than from God’s perspective. We are living according to human concerns. Friends, this is when we defy God. This is when we argue with God. This is when we resist God. We are thinking about things from our knowledge and our human perspective and not God’s perspective.

The Requirements of Discipleship

(Mark 8:34 to Mark 9:1)

Jesus turns this moment into a teaching opportunity for the whole crowd in Mark 8:34. This is such an important concept that Jesus does not just teach his twelve disciples but the whole crowd. Listen to what Jesus says in Mark 8:34 to Mark 9:1.

And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. For what does it profit a man to gain the whole world and forfeit his soul? For what can a man give in return for his soul? For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.” And he said to them, “Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.” (Mark 8:34 to Mark 9:1 ESV)

Here is what it means to be a disciple: deny yourself, take up your cross, and follow Jesus. To follow Jesus is far more than just identifying yourself as a Christian. Being a disciple means renouncing self and journeying with Jesus even to death. Denying self is renouncing control and claim on your life. We will reject our desires, ambitions, personal goals, and the like and submit to Jesus as his slave. It is the rejection of self-sufficiency. It is a denial of independence. Taking up the cross is the willingness to reject all for Christ. What Jesus says should be devastating if we are hearing it. To be a disciple means denying self. This is unheard of in our culture. To be a disciple means saying no to our desires. This is unheard of today. Say no to my desires, wants, wishes, and demands? Yes, this is what it means to be a disciple.

Listen to how Jesus tries to get us to understand this truth. You will lose your life if you try to save it. You will save your life if you lose it for Jesus and the gospel. What you do in this life means everything in regards to eternity. If your life is about right now and your concerns are human concerns, you are going to lose true life. If your life is about eternity and your concerns are God’s concerns, you are going to save your life. Now listen to what Jesus wants each of us to think about: what is the point of gaining in this life to only lose eternity? You can have everything in this world but you would still be left with nothing since this world is passing away and so are you! There is emptiness is trying to preserve your physical life. What a waste of time to try to gain this world because you will die and this world will pass away. What are you going to give for your soul (Mark 8:37)? What is the value of your eternal soul? There is no price tag worth exchanging for your soul. On the day of judgment, what are you going to give God for your soul? Are you going to give him all the money you have made or all the possessions you have acquired? What is the price for all eternity?

Please notice that saving your life and trying to gain this world is being ashamed of Jesus. We want this life and not Jesus. We are saying that we are ashamed of him. There are some good tests to see if we are ashamed of Jesus. Are we ashamed to tell people that we are a Christian? Are we ashamed to tell people that we love Jesus? Are we ashamed to put on Facebook, Twitter, Instagram, or other social media that we love the Lord, are worshiping the Lord, and believe and follow Jesus? We want to preserve our reputation and what people think of us far too much. We care far too much what people think about us and our faith. Jesus says that he will not know us or recognize us if we do not recognize him before people. In fact, Jesus says in Mark 9:1 that he was bringing the kingdom of God with power in their very lifespans. Some were standing there who were going to see the kingdom of God come with power, which we see happening just a few years later, as recorded for us in Acts 2. So there was an immediacy to the need of living for eternity because Jesus was proclaiming his kingdom and its powerful arrival was coming soon.

Who Do You Say That I Am?

I want to return to the question we began with at the start of the lesson. Who do you say Jesus is? What is Jesus to your life? Jesus shows us that merely saying that Jesus is the Christ is not enough. The reason we must carry a cross is because that is what it means to confess that Jesus is the Christ, the Son of God. If we truly believe in who Jesus is, then the only response is submission to him. We must deny ourselves. We must put our ways and desires to death and follow Jesus. We cannot be like Peter and argue with Jesus. We cannot tell Jesus the way life is going to be. Far too often we want to create Jesus in our image. We want to make Jesus as the idol who makes us happy and financial successful. We want Jesus to make us comfortable as we follow him. We want to make Jesus support our political party, our political thinking, our charitable causes, ecological concerns, or our cultural goals. We try to make Jesus be what we want him to be in our lives. But Jesus will not allow this.

We must not set our minds on human concerns but on God’s concerns. A disciple of Jesus does not follow selfish concerns but God’s concerns. A disciple of Jesus sets one’s mind on God’s things and God’s ways. A disciple of Jesus does not live for this life. A disciple of Jesus does not set one’s concern on the physical. Rather, disciples of Jesus realize that their souls are everything and must live for life in eternity. A disciple is not concerned with what the world says and is not ashamed of Jesus and his words. Being a follower of Jesus does not mean being in front of Jesus. Being a follower of Jesus does not mean telling Jesus the way things are going to be. Being a follower of Jesus means submission to Jesus. That is who Jesus must be to us. Jesus is not a mere prophet or a good teacher. Jesus is the Lord, the Savior, and Christ. Therefore we deny ourselves to follow him. So let me end by asking: who is Jesus to you? Is Jesus the Lord, the Savior, and the Christ that you will follow? Or is Jesus something else and you live your life how you want and tell him how life should be? Do not lose your soul. Do not lose eternity. There is no lasting gain in this life but with Jesus you have all of eternal life. Unfortunately, many do not choose the right answer when asked, “Who is Jesus to you?”

The Transfiguration

Mark 9:2-13

Brent Kercheville

The ninth chapter of Mark is the last chapter where we see Jesus teaching his disciples in Galilee. After this chapter Jesus is going to head to Jerusalem to accomplish the purpose for which he came to the earth. These are the final teachings for his disciples before he goes to Jerusalem for his death. This is why we saw Jesus in chapter 8 plainly tell his disciples that, “The Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again” (Mark 8:31). The disciples rejected this idea and Peter vocalized that rejection by rebuking Jesus. But Jesus has to tell these disciples what is going to happen because it is going to happen soon.

Before we can examine our text today we also need to consider the framework of the Gospel of Mark. Remember when we started our study of Mark we saw that the author declared this gospel to be, “The beginning of the gospel of Jesus Christ, the Son of God, as it is written in Isaiah the prophet” (Mark 1:1-2). We have seen that this gospel is revealing the fulfillment of Isaiah’s prophecies and Isaiah’s prophecies frequently picture the Christ as the new Moses bringing about a new exodus for the salvation of the people. This is important to keep in mind as we come to Mark 9 where we read a truly amazing scene.

The Mountain

(Mark 9:2-3)

And after six days Jesus took with him Peter and James and John, and led them up a high mountain by themselves. (Mark 9:2 ESV)

This is not a random sequence of information. Rather, this is a direct parallel to the events that happened at Mount Sinai with Moses in Exodus 24. The glory of the Lord covered Mount Sinai for six days and on the seventh day God called out to Moses (Exodus 24:15-16). Interestingly, we also have three named individuals going up with Moses on the mountain: Aaron, Nadab and Abihu (Exodus 24:1; Exodus 24:9). It is certainly not an accident that Jesus does not take all twelve of his disciples on the mountain here but only three are named: Peter, James, and John.

And he was transfigured before them, and his clothes became radiant, intensely white, as no one on earth could bleach them. (Mark 9:2-3 ESV)

We do not use the word “transfigured” in our English much today. The Greek word simply means “transformed” (cf. Romans 12:2; 2 Corinthians 3:18). The transformation is explained to us in verse 3. Jesus’ clothes became radiant, intensely white, white beyond what any specialists could achieve. This matches what is recorded regarding what happened to Moses on the mountain in Exodus 34 when Moses’ face was shining because he was in the presence of the Lord. The point is that the introduction to this event in Mark 9 is echoing the picture of Moses going up Mount Sinai. At this moment the divine glory of Jesus is unveiled for Peter, James, and John to see.

Elijah and Moses

(Mark 9:4-7)

Now as staggering as this moment would be in seeing the glory of Jesus revealed, there is more that happens. In Mark 9:4 we see that Moses and Elijah appear and begin talking with Jesus. Now Elijah and Moses also appear in their resurrected glory. We need to consider why Moses and Elijah appear. This must be for the sake of the three disciples who are watching this. It is not that Moses and Elijah would be adding anything to the nature or knowledge of Jesus. Notice that the impact is not lost of these three disciples in Mark 9:5.

And Peter said to Jesus, “Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.” For he did not know what to say, for they were terrified. (Mark 9:5-6 ESV)

This is making a big impression on these disciples. So why is it Elijah and Moses that appear? Both witnessed the glory of God on a mountain. Both were faithful servants who suffered because of their obedience, were rejected by the people, and were vindicated by God. Both are the only ones who worked miracles through their hands. But the bigger point is that Moses and Elijah were referred to in an eschatological context and salvation history when Christ came. Remember what was said regarding Moses and Elijah in Malachi 4.

“Remember the law of my servant Moses, the statutes and rules that I commanded him at Horeb for all Israel. Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.” (Malachi 4:4-6 ESV)

One of the final prophecies before the arrival of Christ spoke of the coming of Elijah who would restore the hearts of the people. Also remember what was said regarding Moses in Deuteronomy 18.

“The LORD your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen— just as you desired of the LORD your God at Horeb on the day of the assembly, when you said, ‘Let me not hear again the voice of the LORD my God or see this great fire any more, lest I die.’ And the LORD said to me, ‘They are right in what they have spoken. I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him. And whoever will not listen to my words that he shall speak in my name, I myself will require it of him.” (Deuteronomy 18:15-19 ESV)

Notice that the coming of the prophet like Moses is tied remembering how God came down to the people at Mount Sinai. Also notice how this prophecy fits what happens on the mountain. Look at Mark 9:7 :

And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son; listen to him.” (Mark 9:7 ESV)

This is the same declaration made at the baptism of Jesus (Mark 1:11). The voice confirms the confession of Peter that Jesus is the Christ (Mark 8:29). God’s words are in his mouth. Therefore all are to listen to him. Whoever does not listen, God will require it of that person. Everything about the prophet to come like Moses is to be applied to Jesus and the Lord in the cloud confirms this.

The cloud overshadowing them is also what happened at Sinai as God appeared in an overshadowing cloud (Exodus 24:15-18). The cloud also overshadowed in Exodus 40:35 and 1 Kings 8:10-11 when the cloud filled the tabernacle and the temple with the glory of God. The cloud is a picture of the presence of God. A voice also spoke from the cloud in Exodus 24:16 and the result of the experience was the fear of the people (Exodus 35:30; Exodus 20:18). What an amazing scene that here are Moses and Elijah! They are not dead but alive and glorified after their suffering and work.

Mark 9:6 tells us that the disciples were terrified and Peter does not know what to say at this moment. Have you ever been in a situation where you did not know what to say but it was so amazing that you needed to say something? I think about standing at the Grand Canyon and just being in awe. But then after some time you feel like you need to say something about what you are seeing. So Peter suggests three tents, either for honor or for prolonging the time together.

The Message

(Mark 9:8-13)

But rather than getting any other details, the scene ends suddenly in Mark 9:8. The three no longer see anyone with them but Jesus. The only person left is Jesus and he is the person they are to listen to. This scene confirms the preeminence of Jesus. But Jesus instructs Peter, James, and John to not speak about what they had seen until after the Son of Man had risen from the dead. It is interesting that there is nothing in the text to help us understand the message of the transformation of Jesus. But the rest of the discussion will fill in the details.

Notice that the disciples are now questioning with each other “what this rising from the dead might mean” (Mark 9:10). The disciples are still trying to soak in everything that they have just seen and heard. They are trying to work through this. So the disciples ask a question about the last days, the times of the arrival of the Messiah. They ask, “Why do the scribes say that first Elijah must come?” They are trying to understand more about what has happened. So they ask a question to put the pieces together.

You will notice that Jesus agrees that Elijah does come first with the purpose of restoring all things (Mark 9:12). But now Jesus wants his disciples to consider something. How is it written of the Son of Man that we should suffer many things and be treated with contempt? Think about what Jesus is making the disciples think about. If Elijah’s role is to restore everything, how can the scripture predict the suffering of the Christ?

I hope you see that this is the very issue the disciples are struggling with. How can Jesus say that he is going to suffer, be rejected, be killed, and raise from the dead three days later (Mark 8:31)? Jesus after this transformation on the mountain tells Peter, James, and John to not speak of this until after he had risen from the dead, which implies again that Jesus is going to be killed. How can Elijah come first and restore all things and also have the Son of Man suffer many things and be treated with contempt? The answer has been the answer revealed to us from the beginning of this gospel. The restoration of all things would be accomplished through Christ’s suffering and death. Notice how verse 13 confirms that this is the message.

But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him. (Mark 9:13 ESV)

Elijah did come and the people did whatever they wanted to with him. This is reference to Herod imprisoning and killing John the Baptizer as recorded in Mark 6:14-29. Please also notice that Jesus said that this happened “as it is written of him.” Where do the scriptures say Elijah is going to suffer and be mistreated? It does not. However, what do we see happening in the life of Elijah? We see King Ahab and Queen Jezebel causing Elijah’s suffering as he proclaimed the message of God to Israel. Now Herod and Herodias have fulfilled that role. If you have been with us in our Bible studies you have heard of me speak about typological fulfillment and this is another way. The pattern that we see in the life of Elijah as a type that would be repeated again and it was repeated with John the Baptizer, just as the pattern of Mount Sinai has been repeated here with Jesus on this mountain. Jesus’ point is that restoration has always come through suffering. This happened to the prophets. This happened to John the Baptizer. Now it will happen to Jesus.

Application

Why is this message so important? Why is this the focal point of the transfiguration? We see and grab hold of the glory of Jesus through suffering. Glory comes through suffering according to God’s will as Isaiah 53 speaks about. The glory of Elijah was through the suffering he endured in restoring all things. The message is not just about Jesus but about all who follow in authentic discipleship. Disciples suffer to follow Jesus but will be rewarded and glorified in the final day.

This is the picture we saw in the last paragraph, that we are to lose our life to save it (Mark 8:35). To state this another way, glory comes only after humiliation. Suffering is not incompatible with glory. In fact, it is the path to glory. How can discipleship require carrying a cross? How can the Lord of glory need to carry a cross? The cross is a stumbling block and foolishness to people. But suffering for the Lord is the path to glory: see Elijah. See Moses. See Jesus. This is what they just saw: the glory of Moses, the glory of Elijah, and the glory of Jesus.

Here is another way we can know this is the message of the transfiguration. In all three accounts of the transfiguration, the teaching Jesus gives before this transformation occurs is to deny yourself, take up your cross and follow him (cf. Matthew 16:24-28; Luke 9:23-27). This is Jesus’ message and Moses said that a prophet like him would arise and his voice must be listened to. The Lord’s voice spoke during the transfiguration to listen to Jesus. Notice that this was the point Peter understood as well as we close.

For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, with whom I am well pleased,” we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain. And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. (2 Peter 1:16-19 ESV)

What was the big message? We would do well to pay attention to the message of Jesus. What was Jesus’ message leading into the transfiguration? Suffering is not incompatible with glory. Suffering is the path to glory from God. Deny yourself, take up your cross, and follow Jesus. There is no other path to glory. Follow Moses. Follow Elijah. Follow John. Follow Jesus.

Help My Unbelief

Mark 9:14-29

Brent Kercheville

The prior paragraph was the revealing of the glory of Jesus as he had been transformed on the mountain before the eyes of Peter, James, and John. Glory and restoration were going to come through suffering and humiliation. This was the message of the transfiguration. Jesus is restoring all things and coming into his glorious kingdom through his suffering, death, and resurrection. We need to remember this because the gospel picks up where we left off with that scene. Look at Mark 9:14.

The Problem

(Mark 9:14-18)

And when they came to the disciples, they saw a great crowd around them, and scribes arguing with them. And immediately all the crowd, when they saw him, were greatly amazed and ran up to him and greeted him. (Mark 9:14-15 ESV)

We are allowed to see what was happening with the other nine disciples while Jesus, Peter, James, and John were on the mountain. While up on the mountain a large crowd gathered around the other nine disciples. We have seen throughout Mark’s gospel that wherever he goes there are always great crowds following him. It turns out that quite a scene is being made because the scribes are arguing with these nine disciples. While glory is being shown on the mountain, the scribes are arguing with the rest of Jesus’ disciples. But before we are allowed to learn what the problem is and what the argument is about, notice something else we are told in Mark 9:15.

Immediately all the crowd, when they saw Jesus, was greatly amazed. Why are they overwhelmed with wonder? Why are they greatly amazed when they saw Jesus? The logical answer is that Jesus’ clothing is still dazzling white from the transfiguration on the mountain. The parallel is in Exodus 34:29-30 when Moses came down from the mountain that the shining face of Moses did not stop but continued and Israel saw it. The same thing is happening here. People are being given a chance to behold a small portion of the glory of Jesus. They are amazed when they see him. But that does not stop what is happening in this argument just as the shining face of Moses did not cause Israel to seek deeply into its meaning.

So Jesus asks what the argument is about. Why are the scribes arguing with the disciples of Jesus? The answer is revealed. Someone in the crowd announces the problem. He brought his son to Jesus but found these nine disciples here at the foot of the mountain. His son has a spirit that makes him mute, seizes him, throws him down, causes him to foam at the mouth, grind his teeth, and become rigid. In Mark 9:22 we are told that this spirit casts the son into the fire and into the water to destroy him. This spirit has been afflicting him since childhood. But notice what the man says in verse 18. He asked his disciples to cast out this spirit and they were not able. The disciples could not cast out this unclean spirit. This appears to be the basis for the scribes’ argument. It seems that the disciples are being challenged over their inability.

The Real Problem

(Mark 9:19-27)

Notice what Jesus says in Mark 9:19 upon hearing this news. “O faithless generation, how long am I to be with you? How long as I to bear with you?” Faith is the problem. How long will you not understand? This has been an overwhelming problem recorded throughout this gospel: the disciples do not fully understand who Jesus is. The disciples do not have a full faith in who Jesus is. They do not understand about the loaves (Mark 8:20-21). They are confessing Jesus but do not grasp the full implications of this confusion as they rebuke Jesus for saying he is going to die. So here again we see a lack of faith by the disciples.

Now look at what the parents say in Mark 9:22. “But if you can do anything, have compassion on us and help us.” Think about what the parents just said. Do we not do this ourselves? Do we do this with the Lord? Lord, can you do something here? Jesus immediately responses in Mark 9:23, “If you can! All things are possible for one who believes.” It is never about what God can do. So much is built on faith. So much is dependent on our trust in God. All things are possible for the one who believes. The problem is not divine willingness but human unbelief. Nothing is too great for God. God can do anything. The parents beg for Jesus’ compassion. Jesus does have compassion for us and he can do anything. But do we really believe this? Do we really believe that God has the ability and the compassion to do anything?

Why did these disciples fail? Why could they not cast out this unclean spirit? The text reveals to us that they were relying on themselves and did not possess enough faith. A lack of faith blocks so much. Faith is a great obstacle which has been revealed to us as that obstacle throughout this gospel. Great faith is lacking and the lack of great faith is the hindrance. Jesus, if you can do anything, have compassion on us and help us. If he can do anything? The problem is not with the power, ability, or compassion of God. The problem is us and our lack of faith. Listen to their response in Mark 9:24. The father cries out, “I believe; help my unbelief!”

What a glorious prayer! I believe; help my unbelief! What we need is more faith. I have faith but I need more faith. Jesus shows why you should have faith in him. In Mark 9:25-27 we see at simply the words of Jesus this unclean spirit, as strong as it is, is cast out. Jesus proves his point that there is nothing too great for him. Jesus has power over the dead. Jesus came to save and give life. Jesus conquers the dark powers that control us. Jesus is worthy of great faith. Believe in him.

The Solution

(Mark 9:28-29)

In Mark 9:28 the disciples speak privately to Jesus and ask him why they could not cast out this unclean spirit. Listen to Jesus’ answer in Mark 9:29. “This kind cannot be driven out by anything but prayer.” More faith comes from more prayer. Need faith? Pray for it. Pray the prayer that this man prays! I believe; help my unbelief! We see this message of praying for faith in the New Testament in many places. In Luke 22:32 Jesus prayed for the faith of Peter. In Judges 1:20 we read, “But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit” (Judges 1:20 NASB).

Pray for faith. Prayer is pictured as the avenue to faith. Success does not rest on our power. Self-sufficiency is the enemy of faith! We are not supposed to handle our trials alone. We are not supposed to walk through life independently. We are not supposed to take care of life ourselves. We are to believe that the Lord Jesus can do anything and pray for greater faith. This is the consistent message of the gospel of Mark: disciples need faith. The miracles we have read in this gospel have been a challenge of faith. The leper shows faith in Mark 1:40. The paralytic lowered through the roof to get to Jesus showed faith. The one healed from the demon called Legion showed faith after his healing. The woman with the flow of blood showed faith. Jairus showed faith for healing his dead daughter. Jesus marveled at the unbelief of the crowds. We see a lack of faith in the feeding of the 5000 and 4000. We read of great faith from the Syrophoencian woman who understands her position and just wants the crumbs that come from the table.

The big message is to have faith. Then admit the need for more faith. Admit the need for help and seek the help God gives. Lord, I believe! But I need so much more! Our inadequacies are to drive us to prayer. I want us to think for a moment about faith. What are we saying about our need for faith? We talk a lot about faith in church. But what do we need more faith in? We need to have faith in the sovereignty, power, and rule of Jesus in our lives and in the world. Do we believe in the full control and power of Jesus over this world because he is the king who sits on the throne and is ruling?

In fact, I would like for us to consider that our lack of faith and our fears come from a loss of seeing Jesus clearly? This is the connection to the prior paragraph about the transfiguration of Jesus. We need a greater view of Jesus. We need a greater view of who Jesus is and what he can do. God can bring difficulties into our lives so that we will need to trust him even more. We see this in the book of Job, allowing Job to suffer so that a greater faith would be developed in him.

What is it in our lives that we do not believe God can do anything about? What do we think God will not solve? What do we think God cannot handle? Where in our hearts have we said to the Lord, “If you can do anything?” Do not be self-sufficient. Do not rely on yourself. Let us pray for greater faith. Let us pray for the Lord to help our regular moments of unbelief. All things are possible for one who believes.

Destined For Greatness

Mark 9:30-41

Brent Kercheville

We have noticed over the past few chapters that the Gospel of Mark is showing the glory of Jesus to the audience. We are to have a grander view of Jesus and his splendor as his disciples. But from the middle of chapter 9 through chapter 13 we are not only continuing to see the glory of Jesus but we are challenged to count the cost of following Jesus. Discipleship is a very important theme in this gospel and now we are taught to consider the cost to follow Jesus.

Difficulties Still

(Mark 9:30-32)

Jesus continues to tell his disciples an important message. “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise.” But you will notice that nothing has changed in the heart of his disciples. In Mark 9:32 we read that the disciples still do not understand what Jesus is saying and further were too afraid to ask him. Mark continues to highlight the spiritual dullness of the disciples. What Jesus is saying still does not make sense to the disciples. But worse than all of these things, the disciples are too afraid to ask. Fear has been shown to be a problem in this gospel. In chapter 4-5 we saw that fear left to itself prohibits faith (Mark 4:40). Fear is supposed to lead to faith (Mark 5:36). Rather than their fear causing the disciples to ask for further understanding, the disciples’ fear keep them from understanding further.

Greatness

(Mark 9:33-37)

In Mark 9:33 we learn that the disciples were discussing something as they were on their way to Capernaum. So Jesus asks them what they were talking about. Of course Jesus knows what they are talking about and is going to use their discussion as a teaching moment. But you see that the disciples sheepishly refuse to tell Jesus what they were talking about because they were arguing with each other about who was the greatest. It is a selfish discussion and we are probably amazed at the fact that they would argue over who was more valuable and who was more important. We would never have arguments and fights with each other over who is more valuable in the church! We would never argue over who is greater. We would never argue over who contributes the most money or who contributes the most in their abilities or talents. We would never try to have titles or have people pay attention to us.

Unfortunately, while it is easy for us to have disdain that these disciples would argue over such selfish things as they follow Jesus, we must recognize that we can do the same thing. We want to think of ourselves as important. We want to be valuable and have people give us recognition. We think we need to have a say. people should run things by us. People should check on us. People should pay attention to us and fawn over us. People should need us because we are important. So Jesus has a message for his disciples and it is an important message for us.

And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.” And he took a child and put him in the midst of them, and taking him in his arms, he said to them, “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.” (Mark 9:35-37 ESV)

Jesus starts with a key message and then illustrates the key message with the child. The key message is that to be first, you need to be the very last and servant of all people. Think about how counter cultural and counter natural this teaching is. You need to be the very last of all people and servant of all people. Each of us has to take last place to be first with Jesus and be a disciple of his.

Then Jesus does something beautiful. Jesus takes a child into his arms in the midst of this disciples. Just picture Jesus taking a child into his arms and teaching his disciples to receive such a child. Now we need to have the right cultural view of children to understand this message. Our culture, the Western culture, views children as innocent, vulnerable, gentle, and pure. But this is not the ancient Near Eastern view of children. In their world children were considered insignificant and without social status. Children cannot offer anything back. Doing something for a child means you are not going to get anything in return. Because of that, to welcome a child in that society was to break social norms. It meant to lower yourself to accept another of lower status than you, therefore risking your own position of power and prestige. Welcoming this child is an illustration of what is looks like to make yourself last of all people and servant to all people. Notice in Mark 9:37 that Jesus says that by receiving a child, you are receiving Jesus, and by receiving Jesus you are receiving the Father.

To receive Jesus means to receive the lesser. We are to lower ourselves. We are not superior. We are not to make ourselves first. We are not to be a servant of self or even a servant of some. We are to be last of all and servant of all. The picture is that we would serve the weakest and least significant of Jesus’ followers because that is truly serving Jesus. When we read these kinds of passages I cannot help but be stunned how frequently this teaching is not practiced. I know we have all witnessed this failure where we see people who have been given spiritual authority like elders or preachers or a spiritual position of service like deacons only to see them be concerned about their status and power. They will act as if they have power and rule over others. How often spiritual leaders have made decisions not considering the weakest of Jesus’ disciples! Do we have in our minds that certain people are not as important as others in the church? Do we think that there are some who are less significant? Jesus says that if we have truly received him in our lives then we will serve the least. We will serve the weakest. We will never consider ourselves as superior. We will always lower ourselves in our hearts to serve all people. How many of God’s children have been hurt by status, power, rule, and posturing? No soul is lesser than another soul. No soul is over lesser value or importance before God. Now the next paragraph truly illustrates the problem.

The Problem Illustrated

(Mark 9:38-41)

John tells Jesus that they saw someone casting out demons in the name of Jesus, but they tried to stop him because he was not following them. What an interesting picture! Our first question that we wonder about is how someone could be casting out demons in the name of Jesus but not belong among the twelve. But we must not forget that Jesus has sent 70 out to preach, heal, and cast out demons (cf. Luke 10:1-17). Consider why the disciples had a problem with this person. It was not that he was not following Jesus but that he was not part of us. He was not one of our group is the idea of this idiom. The problem is that this person is not part of the twelve. I think it is interesting that John does not say that they stopped him but that they tried to stop him. This person casting out demons continued to do so even though the disciples told him to stop. He knew what he had been called to do as a follower of Jesus and was not going to stop doing the work given to him. Jesus responds to what the disciples attempted to do.

But Jesus said, “Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me. For the one who is not against us is for us. For truly, I say to you, whoever gives you a cup of water to drink because you belong to Christ will by no means lose his reward. (Mark 9:39-41 ESV)

Jesus gives a general principle that those who evoke the name of Jesus are his authentic followers. Now Jesus clearly knew of exceptions. In Matthew 7:21-23 Jesus said that not everyone who says, “Lord, Lord” will enter the kingdom of heaven. This is not a message to say that it does not matter what we believe or do because everyone who says Jesus is a follower of him. This is not the idea because Jesus flatly refuses this idea in many places in the scriptures. We need to keep to the context of this message and this scene. Jesus is opposing parties and cliques. Jesus is opposing those who focus on their own personal agendas and authority rather than the greater kingdom purposes. The scene here is very similar to Numbers 11:26-30 where Joshua complains to Moses that two individual were prophesying outside the camp. Those two were truly from God and Moses understood that it was not about him but wished that all God’s people were prophets at that time.

In the same way, if people are doing the will of God, they do not need our consent or approval. I am stunned how many times I have heard of elderships telling people they could not do something for the kingdom of God because they did not get permission first. We do the work of God because that is what God has called us to do. We want all who are truly followers of Jesus and truly are doing the works and will of God to be a success in all that they do in any and every place. Friends, every work that is done for the Lord is valuable in the kingdom. This is the point of verse 41. Even a cup of cold water is important. There is nothing trivial in Gods’ kingdom. The call is to support the disciples of Jesus in every way you can because every way is important. Lasting greatness is not measured by our standards but by God’s standards. Jesus sees every little bit that we do for each other.

The Message

This is a crucial theme throughout the New Testament. Believers are called to live lives of giving instead of taking and to think about the needs of others. The apostle Paul pointed to the life of Jesus in Philippians 2:1-11 as the ultimate example of a servant leader. The essence of leadership is being a servant. This is a message that needs to be proclaimed loudly and strongly in a world that sees leadership as demanding others in an unquestioning way or telling others what to do. It is a common problem in marriages. Husbands, leading your household is as a servant, not ruling with an iron fist, demanding unquestioned loyalty, or telling your wife and children what to do. In the same way, leadership in the church is not ruling with an iron fist, demanding unquestioned loyalty, or telling the flock what to do. It is so shameful and wrong that this has been a common message about leadership. Christian leadership is not about personal accolades, accomplishments, or recognition but about equipping God’s people to the work of ministry (cf. Ephesians 4:12). The goal is to help and enable others to be all that God has called them to be. We are lifting them up by letting them stand on our shoulders. This is a picture.

Being a leader and being a disciple is to be a servant. We make ourselves servants to each other. We make ourselves servants to all people. The heart of a servant welcomes others without consideration of what we will receive in return. A true servant refuses to show favoritism or prejudice toward others, especially toward those who are weak and vulnerable. We need to hate status and notoriety because these things only increase the temptations for pride and arrogance. Greatness is in serving.

Husbands, how are you serving your wife and children in your marriage? Wives, how are you serving your husband and children in your marriage? Parents, how are you serving your children? Please think about how serving your children is raising them in the instruction of the Lord and disciplining them as God disciplines and teaches us. Children, how are you serving your parents? Preachers need to ask how they are serving the flock. Elders need to consider how they are serving the flock. Deacons need to look at how they are serving the church. How are we serving each other? How are we serving each other spiritually, strengthening each other in the faith? How are we serving each other physically with our actions and our time? Who are we willing to serve? Who are we unwilling to serve? Each of us is called to be last of all people and servant of all people. Not just some people, but we are to serve all people. Any promotion of ourselves shows that we are not truly followers of Jesus and do not understand what it means to follow Jesus. No one is too small for the kingdom and no work is too small for God’s kingdom.

Hell Is Not Worth It

Mark 9:42-50

Brent Kercheville

In the last paragraph of Mark (Mark 9:33-41) we saw the disciples of Jesus arguing over who is the greatest in the kingdom. Jesus will have to teach the disciples many times that if you want to be first, you must be last of all and servant of all. Lower yourself and have no regard for status. Remember to illustrate this spiritual truth, Jesus has placed a child in their midst and called for them to receive even a little child. Though we had to stop the lesson for the sake of time at Mark 9:41, the scene has not changed and Jesus continues teaching his disciples about counting the cost and what it means to be a disciple of Jesus. It is a passage that we want to skip over because it is so sobering and so graphic that we do not want to think about it. But Jesus is the master teacher and everything he teaches is for our spiritual good. So let us not soften what Jesus says but listen to the strong words of Jesus.

Not A Cause For Sin

(Mark 9:42)

The “little ones” refer back to the child that is in Jesus’ arms which Jesus used to illustrate one of God’s children, that is, one of God’s followers. Jesus says to not cause one who believes in Jesus to sin. Do not cause someone to stumble and fall from the Lord Jesus. Listen to how important this is to Jesus. If you cause someone to sin, it would be better for a large millstone to be tied around your neck and then be cast into the sea. This seems extreme. Why is Jesus saying this? Why use such an extreme illustration? To fit into our context, Jesus wants us to see how important it is that we are not thinking about ourselves. We need to see how important it is to consider the seriousness and gravity of sin.

The Battle Against Sin

(Mark 9:43-48)

But this leads Jesus to speak about our own personal battle against sin.

And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire. And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, “where their worm does not die and the fire is not quenched.” (Mark 9:45-48 ESV)

You will notice that Jesus makes a similar statement three times which only emphasizes his point all the more. Consider the seriousness of the battle we are to wage against sin. Jesus says that if your hand or your foot or your eye causes you to sin, cut it off or tear it out. It is better to be crippled in this life, it is better to be lame, and it is better to have one eye in this life and enter life doing so. Now let us think about this illustration for a moment. Where does sin begin? James tells us that sin begins in our hearts with our own desires (James 1:14). You would still sin if you removed your hands, feet, and eyes. So Jesus is using exaggeration to make a very strong point.

We need to be radical in our war against sin. The call to discipleship is a radical call. Jesus is explaining the costly nature of following him. Jesus does not say that we should really think about stopping sinning. Jesus does not say that you should not sin but it is okay if you do. Jesus truly describes the seriousness of sin. Sin is what keeps us from enter the kingdom of God. Sin is what keeps us from entering life.

We live in a time where these things are considered fake or false. Sin is not real in our world. Further, there are certainly no consequences to sin, even if there was sin. But listen to what Jesus says is the full consequence of sin. In Mark 9:43 Jesus says sin will cause us “to go to hell, to the unquenchable fire.” A fuller picture is given in Mark 9:48, “where their worm does not die and the fire is not quenched.” This description comes from Isaiah 66:24. In fact, it is worthy of our attention that for all the messianic comfort and hope that is found in the prophecies of Isaiah, the prophecy of Isaiah ends with those words. Isaiah is describing the eternal fate of the wicked who have rebelled against God. During the Old Testament times there was a place used for dumping and burning garbage, which is where this picture comes from. Rather than hell being a temporary burning landfill of trash, Jesus says it is a place that is far worse than that. It is a place where the worm does not die and the fire is not quenched. But as we approach the time of the first century (the intertestamental period), “gehenna” was used symbolically for the place of divine judgment. The fires of hell was a picture that people in the first century understood.

So what is Jesus trying to tell us? First, hell is not worth it. The graphic pictures are used to show us that hell is not worth it. We do not want this outcome. It would be better for us to cut off anything else in this life, even our own bodies, than our sins cause us to go to unquenchable fire. Jesus says that the radical measures needed to avoid sinning are worth taking. We need to be willing to take those extreme measures in our battle against sin. So here is this strong picture about hell. So why do we refuse to take radical actions against sin. Why do we refuse to make those radical choices so that we can avoid the sins that we know we are prone to taking? Think about all the things we should be willing to do so that we avoid the unquenchable fire of hell. It would be worth getting rid of our smart phones if we are using them to sin. It would be worth not being on social media if we are using it to sin. It would be worth not having internet if we are using it to sin. It would be worth not having cable tv or streaming services if we are using them to sin. It would be worth being tracked by our devices and being accountable for our actions if we need it to keep from sin. It would be worth quitting our jobs and changing careers if our jobs are causing us to sin. It would be worth not working with certain people or the opposite gender if these things are causing us to sin. You see that Jesus is calling for us to make these kinds of radical changes. Whatever is causing us to sin we are implored upon to cut it out of our lives.

So back to the question: why do we refuse to make those radical choices? The answer is simple. We love our sin more than we love Jesus. We love our sin more than we love eternity. To use the words of the text, we love our sins more than we love life (Mark 9:43; Mark 9:45). We love our sin more than we love the kingdom of God (Mark 9:47). We are ultimately saying that hell is worth it. We are choosing unquenchable fire over the kingdom of God. It is a shocking choice. There is no sin worth going to hell for. Yet it is a choice that we are willfully and regularly making.

But the second thing we need to see is just as important. Jesus is empowering our lives. We have a choice. You can and you are able by the power of God to do something about your sin weaknesses and temptations. There is nothing too great that cannot be overcome by the power of God. We sometimes want to make excuses for our actions. We want to say that sin is too strong for us. We sometimes will describe this as an addiction to shift responsibility away from ourselves so that we appear helpless. But notice that Jesus does not give room for this idea. Jesus does not say to cut off your hand unless you cannot help it and you have an addiction. Jesus tells us that we are responsible for our actions. No one else is responsible for our own actions and this is not something beyond our control. The reason we are addicted is not that we have no power but that we have willfully given our power to sin. Jesus says that we have the power to do something about these opportunities to sin. But we need to be radical. We need to be extreme. We need to be willing to do whatever it takes to fight against sin. Often, if we are honest, we simply do not want to change. We want to keep our sin. We want to do what we are doing. We empower our sin and become enslaved to it. We have to want Jesus more than we want to sin.

You Will Be Tested

(Mark 9:49-50)

Jesus continues this thought in Mark 9:49. “For everyone will be salted with fire.” Under the Law of Moses, all of the offerings had to be accompanied by salt to be pleasing to God (cf. Leviticus 2:13). Salt was a sign of the covenant (Numbers 18:19). Fire and salt were indispensable in the sacrifice system. The picture is that we are going to be put to the test. These sin opportunities will put our will and our love for Jesus to the test. Disciples must be seasoned with salt like the sacrifice. Trials are the testing process for us. We are being tested to determine if we love Jesus more than ourselves. This is ultimately what we are deciding every time we are tempted.

But listen to Mark 9:50. We lose our saltiness when we are not cutting off what is causing us to sin. Our salt is our unwavering allegiance to Jesus and the gospel. We have to strive for holiness. We need to be putting sin to death. We need to put off the old self and put on the new self. We are given so many of these pictures of the life for disciple in so many passages. But then notice how verse 50 brings Jesus’ teaching full circle. We are to be at peace with one another if we are to be a disciple of Jesus. We cannot cause others to sin and fall away from the Lord. Be last. Be servant of all. Be willing to be insignificant. Be humble. Give to others what they need. Do not be a cause for sin. Cut sin out of your life. Cut off anything that causes you to sin. Be at peace with others.

Jesus made a very simple point. Hell is not worth it. Sin is not worth an eternity of unquenchable fire. Whatever we note that is causing us to sin, tear it out. If we are unwilling to tear it out, then we are telling Jesus that he is not worth it to us. We desire our sin more than him. Eternity with Jesus is better than sexual immorality now, adultery now, divorce now, pornography now, malice now, evil now, filling our desires now, or anything else that is a sin trigger in this life now. Jesus is so much better.

For Better or Worse

Mark 10:1-12

Brent Kerchevile

It is the topic we would probably never want to teach if we had crowds coming to us. We have seen crowds follow Jesus everywhere he goes in the book of Mark. Rather than encouraging greater crowds through easy, popular teachings, we have seen Jesus teach the high cost of discipleship. As Jesus shows his glory to the world, he is teaching people that there is a cost to following him and that those who desire to follow him need to count that cost. The cost of following Jesus includes understanding God’s marriage law. Turn to Mark 10 and let us look at what Jesus teaches.

The Marriage Problem

(Mark 10:1-5)

As we mentioned earlier, we see it happening again as we begin in Mark 10 that crowds are gathering to Jesus as he passes through to Judea. It is important to note that Jesus is on his way to Jerusalem. This is Jesus’ journey to the cross. So when the crowds come to him, Jesus teaches them (Mark 10:1). The Pharisees are going to take this opportunity to test Jesus. Now that Jesus is back in the region of Judea, the opponents of Jesus are going to take another chance to challenge him. So they ask Jesus this question in order to test him: “Is it lawful for a man to divorce his wife?” (Mark 10:2). It is interesting that just as this question was a test in the first century it is still a test question in the 21^st century. The question will never go away because of the sinfulness of our hearts: is divorce acceptable?

It is important for us to consider the way the question is asked because it will help us see how Jesus answers the question. The question is not, “What does God say about marriage?” They come at the law asking, “What does it allow me to do?” Or to state it more bluntly, “What can I get away with?” They are interested in their own rights, not their responsibilities to marriage. There is no concern for the implications of divorce, what divorce means for the wife, or what divorce means for the children. The concern is selfish. Can I divorce?

Jesus’ response is very simple. “What did Moses command you?” Essentially, what does the Law of Moses say about it. This is the right answer for any biblical question we have. What does God say? What does the word of God say? Now the answer of the Pharisees is interesting. They say, “Moses allowed a man to write a certificate of divorce and to send her away” (Mark 10:4). This was their understanding of Deuteronomy 24. I do not have time nor the purpose to explore all of Deuteronomy 24 in this lesson. But I want us to consider a couple of things that are wrong with the answer the Pharisees give. First, Jesus asks what did Moses command. Did Moses command divorce? The answer is no. Jesus asks a question to try to lead them in the right direction which they fail to see. What did Moses command about divorcing your wife? The answer is nothing. Moses did not command for a person to divorce. Second, Deuteronomy 24 did not command divorce nor does the passage set out legitimate grounds for divorce. The purpose of Deuteronomy 24 was very simple: to forbid a husband from remarrying his wife after he had divorced her and she remarried. There is no other authorization in that text.

This is the point Jesus makes to them in Mark 10:5. The law in Deuteronomy 24 came in because of your sinfulness. What was given was not a new law but was dealing with the sinfulness of the people. The law was given to curtail the evil that the people were committing. The husbands were apparently being evil toward their wives. They were showing themselves to have hard hearts toward them. The point is not that people were not obeying God’s marriage law so God changed it. God does not alter his laws for being hardhearted toward him. Rather, God added this law to keep his people from hurting each other because they were behaving wickedly with each other. It is so shameful that there can be so much wickedness in a marriage. It is so shameful that the greatest hardness of hearts can exist in marriage, between a husband and wife where God commanded love and respect.

The Marriage Law

(Mark 10:6-8)

Jesus’ point is that they have not stated God’s marriage law but something given because of their hardness of heart. God’s law for marriage is found in the very beginning. God made them male and female (Mark 10:6). God did not make a third option. It is unbelievable that we have to teach this but there are only two genders and God makes you one or the other. You do not choose what you are. God makes you male or God makes you female. Then Jesus expresses the definition of marriage. A man leaves his parents and joins to his wife and the two become one flesh. Notice that the definition of marriage is not two people of the same gender. A man joins to a woman, not a man to a man or a woman to a woman. Marriage is a man joining to a woman and the two becoming one. These two lives are now joined as one. There is to be such unity and such a working together that two individuals are now functioning as one. Marriage is not two people living two separate lives. Living separate lives but being roommates is a sin for it violates the very definition of the marriage covenant. Further, sexual relations only belong in marriage. The two become one in marriage, not before marriage. Sex before marriage is a violation of God’s law and a defilement of the beauty of marriage. This is the marriage law.

The Answer For Marriage

(Mark 10:9)

Now Jesus draws the conclusion that answers the question that the Pharisees have brought to Jesus to test him. Look at Mark 10:9. “What therefore God has joined together, let not man separate.” God joins the marriage together. We need to know this. We do not join the marriage. God rules over marriage. Therefore, unlawful marriages are not approved by God because God is the joiner in marriage. Further, we have no right to severe a marriage because God joined the two together. This must be the understanding of marriage. Too often the focus is on how to get out of marriage. The answer is that you do not get out of marriage. The word translated “separate” is the same thing as divorce because it was a word common used in Greek for divorce. Jesus’ point is that divorce is not to happen. The Pharisees ask if it is lawful to divorce and Jesus’ answer is no. When Jesus asked them what Moses said, the Pharisees should have responded that it is not lawful to divorce.

God’s law for marriage has not changed today. Divorce is not to happen. It is not lawful to divorce. This must be our repeated answer to the question. Why is this case? Why is marriage for life such a big deal? The reason is that our marriages are supposed to be the reflection of the love relationship between Christ and the church (Ephesians 5:31-32).

“Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his wife as himself, and let the wife see that she respects her husband. (Ephesians 5:31-33 ESV)

Our marriages are supposed to be showing Christ to the world. Our marriages are supposed to show the faithfulness between Christ and the church. This is another reason why the marriage covenant is serious to God.

Consequences For Divorce

(Mark 10:10-12)

In Mark 10:10 we see that when the disciples come into the house they ask him more about this matter. So Jesus explains even further in Mark 10:11-12.

And he said to them, “Whoever divorces his wife and marries another commits adultery against her, and if she divorces her husband and marries another, she commits adultery.” (Mark 10:11-12 ESV)

This is a very simple teaching. Not only is divorce contrary to the purpose of God for marriage, but divorcing and marrying another is committing adultery. Jesus shows that the first one flesh union is still in force even after the divorce because he says that marrying another person would be to commit adultery. The logic is clear: the first marriage is permanent because God joined the two together. Therefore, the remarriage is equivalent to adultery. The rule is divorce is not to happen ever. The exception should never come into our minds. The exception is not the way to get out of a marriage. The exception is given because of human sinfulness and is not God’s purpose for marriage. Being with other people violates the marriage covenant and is given as the only God approved reason for divorce (Matthew 5:32).

However, because of human sinfulness there is an exception — sexual immorality (cf. Matthew 5:32).

But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery. (Matthew 5:32 ESV)

But you will notice that Mark does not record this exception. I believe there are two reasons for this. First, it is of implied necessity that sexual immorality dissolves the marriage covenant. Genesis 2 says that the two are to be one flesh. There is not to be another person in the marriage bond. Also, God had represented that to Israel throughout the ages. Infidelity to the covenant violates the covenant. Even logic tells us that the marriage covenant is violated when a person goes to another than one’s spouse.

Second, I believe Mark does not record this exception because divorce is not the rule. Jesus is attacking the casual attitude so often approached regarding marriage and divorce. Jesus endeavors to recover God’s will for marriage, not to argue about what are the ways to get out of marriage. Marriage is for your whole life. You are choosing to be with the other person no matter what. We should never be looking at how we can get a divorce or how we can get out of a marriage. We are to be fully devoted to the marriage. Marriage is only to be dissolved because one person has decided to be with other people and not remain faithful to the marriage covenant.

Conclusion

Jesus does not play the games the Pharisees wanted to play. Jesus wants us to see the beautiful true nature of marriage and the hardness of hearts that leads to divorce. Marriage is a holy covenant between God, a man, and a woman, loving each other and sacrificing for the good of each other. Marriage is to be a reflection of God’s relationship with us. Divorce, therefore, is to be inconceivable and not part of our vocabulary. Divorce happens because of human sinfulness, not because it is God’s will. Divorce is a tragedy and a sadness, not something we would ever hope for or plan for. Divorce should be seen as a horror. It is not for our good. It is not for the children’s good.

Let me offer some counsel in these final words of this lesson. What should we do if we are in an unlawful marriage, committing adultery as Jesus described? I hope you will let the weight of what Jesus says rest on your hearts as you think about what you need to do to be right with God. We cannot continue in sin and think that grace will abound (Romans 6:1). We cannot sin deliberately and think that there is a sacrifice for our sins (Hebrews 12:26). If you are in the situation, please meet with the shepherds here so that we can help you determine what steps you may need to take to show repentance and no longer be in adultery.

What if you are in a bad marriage? Often we want to justify divorce because God wants us to be happy or God does not want us to be unhappy. But God wants you to be happy in the marriage you are in, not in trying to find another person or in living alone. You cannot change the other person but you can change you. Look at what you can do to change the situation and improve the marriage problems that you currently face. Nothing is hopeless. Look at what you have done to damage the marriage and what you can do move the marriage to the picture that God gives for us of Christ and the church. Your hope in life cannot be in your marriage but in God. Maybe God is causing you to go through this so you will rely more on him and less on yourself and less on others. Human selfishness is either directly or indirectly the cause of marital discord and divorce.

Finally, sexual relations are reserved for marriage. If you are not married and you are having sexual relations with a person or people, you are sinning against God and against those people you are with. Please remember Jesus’ message in the last paragraph. Hell is not worth it. Losing your soul is just not worth it. Jesus gives this teaching and Mark records this teaching right here in this account because this is part of the counting the cost to follow Jesus. Will we follow Jesus when it comes to our sexual desires and our desires for marriage? Will we live as God has called us to live or are we going to live for ourselves and do what we want? We need to count the cost to follow Jesus.

The Key To Eternal Life

Mark 10:13-31

Brent Kercheville

We are in a series of lessons that Jesus is giving to explain what it means to follow Jesus. Mark 10:13-31 brings us to another passage where Jesus teaches a difficult lesson about following him. It should be of note to us that Jesus never makes following him simple or easy. Rather, as crowds come to Jesus, Jesus continues to express them the meaning of true discipleship. Let us notice the scene that Mark records for us in Mark 10:13.

Those Who Are Low Enter the Kingdom

(Mark 10:13-16)

The crowds are bringing their children to Jesus so that he might touch them. However, the disciples rebuke the crowds for bringing the children. We need to remember that in the first century, children were without status and certainly considered not worthy of Jesus’ time. It is interesting that the disciples did not learn from what we saw back in Mark 9:34-36 where Jesus told the disciples to be like a child and welcome them. Notice that Jesus does not approve of what the disciples are doing. Jesus did not elevate himself. Jesus welcomes any status, particularly the lowly. No one should be excluded in coming to Jesus. Jesus does not care about person’s status, power, or any other social marker. Jesus is welcoming the poor in spirit. Jesus blesses the lowly and humble. This has been the continuing message of Jesus that the last will enter the kingdom. Be a servant of all to be a disciple of Jesus. This is the first key to enter eternal life. The lowly will enter.

Those Who Trust In God Enter the Kingdom

(Mark 10:17-22)

The second key is given to us in Mark 10:17-22. A man runs up to Jesus and kneels before him, asking him what seems to be a great spiritual question. “Good Teacher, what must I do to inherit eternal life?” This man seems to have the posture of humility and seems to ask a deep spiritual question. But we know what Jesus knows the hearts of people. Jesus begins by challenging the question this man asks. “Why do you call me good?” In essence, Jesus is asking this man if he understands what he is saying. Only God is good. Goodness only belongs to God. We are not good. No human is good. The apostle Paul declared this in Romans 3:10 and the following verses. “None is righteous, no, not one.” So Jesus wants to cause this man to think about what he is saying. Goodness belongs to God. Goodness is not defined by our human achievements. Now we will see how this fits in the rest of the discussion.

Jesus continues by quoting the commandments to this man. He has asked what he must do to inherit eternal life. Jesus’ answer is to keep the commandments. To have life you need to do all that God has commanded. Now I want us to think about that response for a moment. Imagine coming to Jesus and asking him what we must do to inherit eternal life. Now imagine the answer is to keep God’s commandments. Do all that is written in the law. What would be your response? What should be your response? Listen to this man’s response in Mark 10:20. “Teacher, all these I have kept from my youth.” Immediately this shows that this man is not lowly in heart. He does not see his sinfulness. He does not see that he falls woefully short of God’s law. He looks at God’s law and thinks he is doing it. He thinks he is good. He thinks he is righteous. This is easy to do and we have the tendency to do this. We have a smaller set of God’s laws that we look, think we are keeping them, and therefore we are going to inherit eternal life. Today in the world the list amounts to nothing more than not killing someone. In the religious the world, the list amounts to nothing more than going to church every once in a while. But the answer is that we are accountable for all the law. It is not pew sitting. We must do all that God has said. This person does not see that he has fallen short of God’s law. The purpose of God’s law is that we would know sin and see how far short of God’s law and glory we truly are.

So Jesus helps this man see this. In Mark 10:21 Jesus looks at this man and loved him. Jesus loves this man and that is why he says what he says. He tells him that he lacks one thing. “Go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” Jesus attempts to reveal to this man what is truly in his heart. Notice the man is not excited to follow Jesus. Rather, he was disheartened by the saying. He goes away sorrowful because he had great possessions. Jesus found this man’s problem. He had great possessions in which he was trusting in himself and his wealth rather than on God. His wealth was what mattered to him. He was fine with not murdering, committing adultery, or stealing. But God is always probing for our idols. This is an area of great danger. Listen as Jesus teaches his disciples after this man chooses to not follow Jesus because of his wealth.

Those Who Do Not Trust In Riches Enter the Kingdom

(Mark 10:23-31)

“How difficult it will be for those who have wealth to enter the kingdom of God!” (Mark 10:23 ESV)

The disciples are stunned by what Jesus said. But Jesus wants to make sure they understand so he says this again in Mark 10:24. “How difficult it is to enter the kingdom of God!” Then, to make sure they are understanding this truth, Jesus says, “It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Mark 10:25). Now they are exceedingly astonished (Mark 10:26). They are so blown away by this that they ask, “Then who can be saved?” The reason they ask this is because it was believed that riches were an indication of divine favor. Yet Jesus just said that it is extremely difficult for a rich person to enter the kingdom.

We do not realize it but riches interfere with us entering the kingdom. To say this another way, we cannot trust in our riches and enter the kingdom of God. We cannot depend on our riches and depend on God at the same time. It is important to consider the question Jesus asks this man because it is a question that we must consider for ourselves. If Jesus told us to our face to leave everything, sell the possessions we have, and come follow him, would we? Would be sell our cars, sell our homes, quit our jobs, have an everything must go sale, and walk with Jesus? You see that this is the kind of trust and dependence that Jesus is looking for. We breathe a sigh of relief because we think Jesus did not ask us to sell our possessions, as if that makes it acceptable for us to trust in our riches. We are supposed to be looking at what God’s law are and make changes. We are to see how woefully short we fall and this area might be the area we fall short the easiest. We need to consider what trusting in our riches looks like. We need to hear Jesus saying that it is difficult for the rich to enter the kingdom of God. There is nothing easy about entering the kingdom and, friends, we are rich. If we have enough for tomorrow, then we are rich by the scriptures’ definition. If we had nothing, would we believe that God would take care of us. There is one way to know. The way we use our money shows if we trust God to give us more or not. Do we think we are providing for ourselves or do we realize that God has richly blessed us? Do we panic about money or believe that the Lord will provide? Do we worry about what we will eat in the future or what we will drink in the future or what we will wear or where we will live in the future? These things reflect if we are like this man or not. Are possessions our idol?

So the disciples cannot believe that the rich would have a very difficult time entering the kingdom. So they ask who can be saved. Listen to this important response by Jesus. “With man it is impossible, but not with God. For all things are possible with God” (Mark 10:27). This is a precious truth. Salvation can only come through God. We cannot save ourselves. Only God can save us! No one can be saved by their own efforts. No one can be saved by their obedience to God’s law. The gift of salvation is provided by the Lord through Jesus. We cannot be saved without the Lord.

Now this leads Peter to chime in with an important consideration. Peter says in Mark 10:28, “See, we have left everything and followed you.” In essence, we have done what this man has failed to do. We have sold our possessions, left everything, and followed you. Now it is important to consider what Peter means. We know that Peter still had a boat because we see them fishing in it later. “Leaving everything” must mean that they gave up anything and everything that was a roadblock to authentic faith and trust in God (cf. Mark 9:42-50). Whatever stands in our way a full commitment to the Lord must be sacrificed. Peter declares that they had made that sacrifice. Listen to what Jesus says in Mark 10:29-31.

Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. But many who are first will be last, and the last first.” (Mark 10:29-31 ESV)

God knows what has been sacrificed for the sake of Jesus and the gospel. There are a lot of sacrifices we will need to make. There are many obstacles that stand in our way of entering the kingdom. But God rewards those who give all for the kingdom. Those who enter the kingdom forfeit the life of wealth in this life. Those who enter the kingdom give up anything for the Lord.

You will notice that Jesus speaks of two rewards. Jesus says that those who make this sacrifice will be rewarded with eternal life in the age to come. I think we understand this reward and put our hope in it. We are not looking at this life but are looking for eternal life with our Savior. But notice that Jesus says there is a reward in the present age. There are present blessings. Should we think that Jesus is saying you are going to get rich now if you follow him? Is Jesus saying you will have great wealth now if you give your wealth now? I do not believe this is what Jesus is saying. From what we know, none of these disciples experienced great wealth in this life. But that God will provide for you in your time of need. God is going to take care of you. Somehow and some way God is going to give you what you need for this life.

Notice Jesus describes the new family you receive in Christ. This is something we are supposed to be for each other. This is what we are to grow together toward. We are to be each other’s brothers, sisters, mothers, and children. We see this in the book of Acts as Christians cared for each other and helped each other. Further, Jesus says that you will receive houses and lands. But again this seems to picture that God will provide for us what we need and that this new family we have in Christ will provide what we need for each other. We also see this in the book of Acts where needy Christians were given what they needed because other Christians joyfully sold their possessions to help them. This is the very picture of the failure of this man. Will you depend on God to provide for you or will you depend on self?

Therefore, the kingdom is inside out. We live for Christ’s kingdom and not for this world. Success in this life is not success in the kingdom. Success in the kingdom of God is not success in this life. It is impossible for the two to go together. So we must ask ourselves: what will we not give up to follow Jesus? What will we not give up for the kingdom? Sometimes the thing we will not give up is happiness. We are going to be happy at all costs rather than sacrificing ourselves for entering into the kingdom.

Sometimes we will not give up wealth. We need to think about what trusting in riches looks like. What does it look like except that we look for comfort and hope in our possessions and in this life rather than in God? Riches are dangerous because they bring us superficial happiness rather than true joy in God. Riches distract us from what is truly important and truly valuable.

True repentance is recognizing our unworthiness, acknowledging our sinfulness, and turning from it. It is the rejection of living for this life. Belief is trusting in God for our provisions and for our salvation. Believing means we would never trust in ourselves for anything whether physical or spiritual. Only the lowly and broken receive the grace of God and enter the kingdom. With people, salvation is impossible. But with God all things are possible.

What Can Jesus Do For You?

Mark 10:32-52

Brent Kercheville

UPS used to have a commercial that asked the question, “What can brown do for you?” As we come to the end of this section of Mark’s gospel that highlights and emphasizes what it looks like to be a disciple of Jesus, Jesus is now asking us the same question. You see this question asked by Jesus in Mark 10:36, “What do you want me to do for you?” Jesus asks the question again in Mark 10:51, “What do you want me to do for you?” Now that you know who Jesus is, what do you want Jesus to do for you? So let us look at the set up that leads to Jesus asking these questions.

What Jesus Will Do

(Mark 10:32-34)

Jesus is on his way to Jerusalem. You will notice that the text says that the people were amazed and that those who followed Jesus were afraid. Crowds are amazed that Jesus is going to Jerusalem and disciples are afraid of going to Jerusalem. The Gospel of Mark has not spent much time identifying all the trouble Jesus has had in Jerusalem. But we know that Jerusalem is the place of opposition. Every time Jesus goes to Jerusalem, the leaders try to kill him. Therefore, crowds are shocked that Jesus is going to Jerusalem. Further, those who are following Jesus are afraid because Jerusalem is not a safe place to go.

So how will Jesus address these fears? Look at Mark 10:33-34. Jesus gives detailed foreknowledge about what is going to happen to him. He is going to be given over to the chief priests and scribes, be condemned to death, and be delivered over to the Gentiles. They will mock him, spit on him, flog him, and kill him. But after three days he will rise again. Jesus does not alleviate these fears or concerns. Their fears are not incorrect. Jerusalem is a dangerous place. In fact, it is so dangerous that Jesus is going to be arrested, condemned to death, mistreated, and killed. This is what Jesus going to do. Jesus is going to do this for the world.

What Do You Want From Jesus? (1)

(Mark 10:35-40)

After Jesus describes to his disciples what is about to happen to him in Jerusalem, look at what happens next in Mark 10:35-40. James and John come to Jesus and say, “Teacher, we want you to do for us whatever we ask of you.” Have you had any of your children do this to you? I want you to say yes to whatever I ask you. We want a blank check for you to approve of whatever we want. So Jesus asks, “What do you want me to do for you?” Listen to their request.

“Grant us to sit, one at your right hand and one at your left, in your glory.” (Mark 10:37 ESV)

Jesus does not praise their ambition nor their request. Jesus simply tells them that they have no idea what they are asking. Now, they knew what they were asking for. What Jesus is saying is that they did not understand what it would mean for that to happen, which is what Jesus explains next. “Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” You see that Jesus continues to express the message that the way to the crown is by going to the cross. The path of glory requires taking the path of suffering. Do you understand that to be in glory means drinking the same cup that Jesus will drink and endure the same baptism that Jesus would be experience?

Now here is what is surprising. James and John say that they are able. Do they fully understand what they are signing up for? Maybe they do. Jesus tells them that they were going to drink the same cup and be baptized with the same baptism. They are going to experience the suffering. They are going to walk the path of suffering. Mark has shown us this truth, especially in the last two chapters. There is glory to come for those who drink this cup, which Jesus notes in Mark 10:40. The place of glory belong to those for whom they have been prepared. Jesus does not say that there is not glorification after suffering. Jesus simply says that those places of glory are for those to whom they have prepared. I believe Jesus is teaching that all who walk with him through suffering will have this place of glory prepared for them.

What A Disciple Is

(Mark 10:41-45)

Now when the other ten disciples of Jesus heard about what James and John requested, they were indignant. The other disciples were angry with James and John. We get the sense that this is a request that the other disciples wanted to make also because Jesus has to now teach about what true greatness is. Jesus is going to teach what is really looks like to be a disciple.

Look at Mark 10:42. You know the way people are in the world. You know that people who have positions of authority lord it over others and exercise authority over them. People think of authority as a way to tell others what to do. They abuse their power. They use their power for their own selfish purposes and personal gain. They use their authority to get their way. They use their authority to oppress others. People argue over power so that they can be in charge and tell others what to do. We become blinded by power, selfishness, ego, self-elevation, and pride.

But now look at Mark 10:43. It is not to be this way among us. We do not act like this. We do not use our power to oppress others or use authority for selfish purpose. We do not lord it over others. Biblical leadership is not bossing people around. Leading others as a Christian is not forcing people do something. Authority is not used for selfish purposes or for personal gain. Rather, a disciple of Jesus leads by serving. “But whoever would be great among you must be your servant and whoever would be first among you must be slave of all.” Greatness is through serving, not through stepping on others to get to the top. Followers of Jesus use their authority to serve others.

Why do we do this? We do this because this is what Jesus did. Look at Mark 10:45. “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” If the Lord over all creation did not come compelling others to serve him but instead came to serve and give his life for others, then we must follow in his footsteps. We must also not exist for others to serve us or do what we want but give ourselves to others, serving them and giving our lives to them. Now we need to consider an important question. Did Jesus come to serve only the people who loved him and did good by him? No, Jesus served the whole world and died for the world, even though the world despised and rejected him. We sometimes try to qualify our service and giving of ourselves by only giving ourselves to people who agree with us, or love us, or are nice to us, or like us. We do not serve because someone serves us, does things right, or is good to us. We are called to serve our enemies. We are called to serve and give our lives for others.

The picture of Jesus as a ransom further advances this thought. A ransom is the price for release. We use the word that way when it comes to a person who is enslaved or kidnapped. The price of release for that person is the ransom price. The price to set us free and bring us to glory was Jesus’ own life. Isaiah 52:13 to Isaiah 53:12 said that a servant would come who would pour out his life to death and suffer for the many. There was nothing beneficial for himself to give his life at that moment. His death was not for his good but ours. He gave his life to set us free.

What Do You Want From Jesus? (2)

(Mark 10:46-52)

This brings us to the final scene that Mark wants us to observe regarding Jesus. Jesus is approaching Jerusalem and comes into the town of Jericho. Jericho has great significance in Israel’s history because it represents the beginning of the victory march and the fulfillment of God’s promises. This is what Jesus is doing as he begins his victory march to conquer sin and death, fulfilling God’s promises. On the road was a blind beggar sitting on the roadside. When he heard that Jesus was walking by, he starts to cry out, “Jesus, Son of David, have mercy on me!” Many were telling him to be quiet but he shouted all the more, “Son of David, have mercy on me!” The title “Son of David” is a title for the Christ because God promised the Christ would come from a descendant of David. This blind beggar is calling Jesus the Christ, the Savior of the world.

Though everyone is telling this man to be quiet because he is a blind beggar and surely not worthy of Jesus’ time, Jesus stops (Mark 10:49). Jesus stops and calls for this man. The man throws off his cloak and comes to Jesus. Jesus asks this blind beggar the same question that he asked James and John. “What do you want me to do for you?” The blind beggar responds, “Rabbi, let me recover my sight.” Jesus tells him that his faith has made him well and he recovered his sight. Then he also follows Jesus.

This scene is the hope of the world. Jesus has come to have compassion on the poor and the outcast. Jesus has come to give sight to the blind, giving restoration and healing. Listen to Isaiah’s prophecy declaring that this would be the work of the Savior.

Strengthen the weak hands, and make firm the feeble knees. Say to those who have an anxious heart, “Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you.” Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy. (Isaiah 35:3-6 ESV)

This is the good news of Isaiah being fulfilled in Mark’s account. Jesus has come to save. Jesus has come to give sight. Jesus has come to heal.

Conclusion

Mark ends this section of his gospel with the same question to you. What do you want Jesus to do for you? Do you want Jesus to give you power? Do you want Jesus to give you wealth? Do you want Jesus to give you health? Do you want Jesus to fix your marriage? Do you want Jesus to change your family? Do you want Jesus to give you a better job? Imagine Jesus coming to you and you get your one request. What do you want Jesus to do for you? Unfortunately we often present Jesus with things that really miss what we should see as our true need. We often see these smaller things in our lives as the big problem. We want Jesus to give us comfort and ease in this life. We want Jesus to give us happiness in this life. We often want Jesus to do things for us that are focused on this world. Or sometimes we want Jesus to do something for us that is selfish. Like James and John, and the other ten disciples, we want Jesus to give us a blank check. Jesus, just do what we want you to do. Just give us what we want. Just do whatever we ask of you. Then we ask for selfish things.

Notice how the blind beggar is contrasted to this when he is asked the very same question. What do you want Jesus to do for you? The blind beggar understood who and what he was. He does not come to Jesus like the man earlier in chapter 10 who thinks he is good and has kept the law. This man knew he was a blind beggar. He knew a simple truth: this is Jesus, the Son of David and I need to see. Our problem is not that we do not have good families, or good jobs, or enough money, or enough comfort, or anything else like this. Our problem that Mark wants us to see at those moment is that each of us truly has only one problem: we are blind and cannot see. We need to cry out to Jesus because we cannot see.

Now we can think that we see because are a Christian and have been one for years. But please notice that James and John had followed Jesus for years. We are only one week away from Jesus dying on the cross in this gospel. But when Jesus asked them what they wanted Jesus to do for them, they did not see what they truly needed. They did not see they could not see. This is exactly what Jesus told the church in Laodicea in the book of Revelation.

So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. (Revelation 3:16-17 ESV)

Here are a bunch of Christians and they do not realize that they cannot see. If those like James and John who were the closest to Jesus for so long were still blind, is it not likely that we are also? The first step to be a disciple of Jesus is to realize we are blind. But this step is a daily first step. Every day we need to wake up and realize that we need Jesus to see. We are blinded by the world. We are blinded by our desires. We are blinded by the god of this world. We are blinded by our fears. We are blinded by our selfish ambition. We are blinded by life. Lord, help us see. But the sight can only come by recognizing our disability. We have to know that we are blind. Otherwise, when Jesus comes to us and asks what do you want, we are not going to say, “Restore my sight.”

Let us look at our lives carefully. Are we seeing clearly when it comes to our faith? Are we seeing clearly when it comes to knowing the Lord? Are we seeing clearly as parents? Are we seeing clearly as children? Are we seeing clearly as husbands and wives? Are we seeing clearly as the fellowship of believers in this church? Are we clearly seeing our sins? Are we clearly seeing how we are the problem in our lives, not others? Are we clearly seeing that need Jesus to heal us and heal our sight before anything else can get better? A disciple of Jesus understands that spiritual sight is everything. We cannot be healed until we see that we are blind (cf. John 9).

A House of Prayer

Mark 11:1-25

Brent Kercheville

Mark 11-13 records for us the arrival of Jesus in Jerusalem. We know that Jesus going to Jerusalem is going to result in his death. Jesus has announced this three times in this gospel. But this gospel does not merely run to the death of Jesus. Rather, Mark 11-13 records the reasons why the people rejected Jesus. Before we can understand this rejection, this gospel is going to plainly assert who Jesus for all Jerusalem and for all the world to see and understand.

The King’s Arrival

(Mark 11:1-11)

The first ten verses of chapter 11 record what we commonly call the triumphal entry of Jesus into Jerusalem. It can be our tendency to quickly skip over this section because of our familiarity with this reading. But we have noted in our study of this gospel that we should pay attention to the focus of this gospel and how it is different from the other gospel accounts. The unique aspects of this account give us a deeper understanding about who Jesus is and what he has come to do.

First, it cannot be missed that this gospel does not quote Zechariah 9:9 to prove that what Jesus is doing riding in on a colt is the fulfillment of prophecy. There is a different focus in this gospel account since Matthew and Luke both quote Zechariah. We clearly see that Jesus is fully in control of the circumstances. Jesus is able to instruct his disciples on where to find a colt and how to answer any questions that would arise from borrowing the colt. Jesus is making a declaration about who he is. Jesus is the king who has come to Jerusalem. Remember how this gospel opened: “Prepare the way of the Lord, make his paths straight” (Mark 1:3). Listen to what the prophet Malachi declared:

Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts. But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap. (Malachi 3:1-2 ESV)

The Lord is going to suddenly come to his temple. This is why the nation needed to repent and prepare for the coming of the Lord. The focus is not on Jesus fulfilling Zechariah’s prophecy but the prophecies of Malachi, Isaiah, and the Psalms. Jesus is the king who has come to judge and save. The people who have followed Jesus are proclaiming the words of Psalms 118:25-27 : “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!” (Mark 11:9-10 ESV) Praise the Lord because the king has come! Blessings for the arrival of the king and the kingdom! Here is your king. Now look at what Mark records that the other gospels do not record. Look at Mark 11:11.

And he entered Jerusalem and went into the temple. And when he had looked around at everything, as it was already late, he went out to Bethany with the twelve. (Mark 11:11 ESV)

Jesus enters the temple as Malachi prophesied and what was the response? What does Jesus find when he suddenly comes to his temple? No one is there. No one is ready. No one is ready to receive him. There is no welcome. There is no response. There is nothing. So Jesus returns to Bethany with the twelve. There is an emptiness. It is anticlimactic. But this response is what informs the rest of what we are going to read.

The King’s Prophetic Response

(Mark 11:12-14)

Jesus returns to Jerusalem on the following day and he sees a fig tree in leaf in the distance. But as he comes to the tree he finds that there is no fruit, just leaves. Now it is important to understand that figs and fig trees are often used by the prophets as a figure to represent the nation of Israel, just like vines and grapes (cf. Jeremiah 24; Hosea 2:12; Joel 1:12; Haggai 2:19). Further, the prophets would describe Israel as a fruit tree or vine (like a fig tree or grape vine) that lacked fruit, picturing its spiritual condition and condemnation (cf. Hosea 9:16-17; Jeremiah 8:13; Micah 7:1; Isaiah 5). What Jesus does is doing something that a prophet sent from God would do. Jesus declares that no one will eat from this tree again, signaling God’s judgment on the nation. No fruit will come from Israel again. This is an illustration of what just happened the day before. Jerusalem looks like it is going to bear fruit but it is fruitless. Jesus has come to Jerusalem and come to his temple to see if there is fruit and there is none.

Please notice what Mark emphasizes in Mark 11:13. It was not the season for figs. Some read this and think that this shows a selfishly wrathful and irrational Jesus demanding fruit when it was not the season. Some have even tried to justify Jesus’ actions by suggesting there should have been small spring figs beginning to bud so that Jesus’ actions do not look bad. But this explanation goes against what Mark is trying to highlight. Jerusalem should have been ready at any time for the king’s arrival. Whether in season or out of season, the king should have been received and exalted once he came. The lamps should have been lit and enough oil ready to receive the king. But when King Jesus came to find fruit in Jerusalem, he found none. Therefore the nation will not bear fruit for the Lord going forward. Notice how this fits what Mark records next.

The King’s Royal Response

(Mark 11:15-19)

Jesus comes to the temple and stops the trading that is going on. Look at Mark 11:16 because this is also unique to Mark’s gospel account. Jesus would not even allow people to carry anything through the temple courts. Jesus comes to his temple and he closes the temple. Jesus shuts the temple down. Jerusalem and the temple are closed, just as the fig tree declaration pictures. Now consider that this is a kingly response. We see in Israel’s history that kings would come to the temple to cleanse it and restore it. Joash and Josiah purified and restored the temple during their reigns. Jesus is stopping perverse worship. Please hear this: false worship, unauthorized worship, or perverse worship is not accepted by the Lord. Jesus shuts all of it down, fulfilling the final words of the prophet Zechariah:

And there shall no longer be a trader in the house of the LORD of hosts on that day. (Zechariah 14:21 ESV)

The tree will no longer bear fruit and the temple will no longer be open for business. Now listen to what Jesus was teaching the people in verse 17. “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” (Mark 11:17 ESV) This is also a quote from Isaiah 56:7. God’s house was to be a house of prayer, and Mark fills in more than the other accounts, for ALL THE NATIONS. This was always to be the picture of God’s temple. When the temple was dedicated by Solomon we see that the people were to always pray toward the temple and by doing so they would receive forgiveness (1 Kings 8:30-53). The temple was the house of prayer that leads to forgiveness. Solomon says that even when foreigners come and pray toward the temple, then God hear their prayer and answer what they ask for God to do. The temple was to be the house of prayer and offer the hope of forgiveness to the world.

But what had happened? Jesus says that the house of prayer for the nations had been turned into a den of robbers. This is a quotation from Jeremiah 7:11. This is a significant term because when Jeremiah called the temple a den of robbers it was in the context that the temple would be destroyed and the nation would fall for its wickedness. Jeremiah stood in the temple gates and said those words. Now Jesus is standing in the temple saying the same words. The temple is closed because of your evil ways. The temple is going to be destroyed, cast out of God’s sight (cf. Jeremiah 7:13-15).

This explains the response of the leaders in Mark 11:18. They do not want to destroy Jesus for closing the temple for one day. They understand exactly what Jesus is teaching. Jesus is teaching that this temple is going to be destroyed so that it can be purified just like in the days of Jeremiah. The new, good shepherd has come and he is challenging these false shepherds. The hope of the temple as the place where God meets and forgives his people is over because of Israel’s fruitlessness and failure to be ready for the king’s return.

The King’s New Path

(Mark 11:20-25)

In Mark 11:20 Jesus and his disciples walk past that fig tree and it is already withered away to its roots. Remember, this is a picture of the spiritual condition of Israel. It will no longer bear fruit and the temple will no longer be the place of forgiveness. The temple is closed, it is left desolate, and God is going to destroy it. The king came to his temple and found it lacking. I believe the disciples understand the significance of what Jesus is teaching and doing, just like the crowds and the leaders understood it. This is why they are amazed in Mark 11:21. The fig tree so quickly has withered to its roots. This is exactly what Jeremiah 8:13-14 said.

When I would gather them, declares the LORD, there are no grapes on the vine, nor figs on the fig tree; even the leaves are withered, and what I gave them has passed away from them. Why do we sit still? Gather together; let us go into the fortified cities and perish there, for the LORD our God has doomed us to perish and has given us poisoned water to drink, because we have sinned against the LORD. (Jeremiah 8:13-14 ESV)

Now the big message is made in Mark 11:22-25. First, have faith in God (Mark 11:22). God’s promises are not dead and all hope is not lost. Have faith in God and in what he is going to do. Second, believe in what God is able to do (Mark 11:23). Notice that Jesus says, “Whoever says to this mountain.” What mountain would be the context of “this mountain?” This mountain is the temple mount on which Jerusalem resides. What is the message to be proclaimed? Whoever says to this mountain to be taken up and thrown into the sea, it will be done if they do not doubt but believe it will come to pass. This is not a general exhortation to prayer. Rather, this is the prayer of faith for God’s kingdom to overthrow God’s enemies, particularly Jerusalem, in the most amazing way. Stephen would die for proclaiming these very truths. The disciples preached the destruction of this mountain all throughout the book of Acts and had faith that it would happen. Now look at Mark 11:24-25.

Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours. And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses. (Mark 11:24-25 ESV)

How does this fit the withered fig tree and having faith in God to accomplish his purposes? Please remember what the meaning of the temple was. Jesus said that God’s house was to be a house of prayer for all the nations. People were to pray toward the temple and God in heaven would hear their prayer and forgive their sins. Forgiveness of sins is not going to come through this physical temple. The temple is not needed for forgiveness. Now they will pray and it will be done for them. Forgiveness will come without the physical temple mount.

But Jesus gives a key to this in Mark 11:25. You must forgive others if you are going to forgiven. Forgiveness was the primary function of the temple. But though the temple will be destroyed, the disciples of Jesus were to still have faith in God. In other scriptures Jesus describe himself as the new temple and it is through Jesus that we are able to have access to God and the forgiveness of our sins.

Conclusion

Now here is the big deal. Why did Israel lose their physical temple in which they were able to have access to God and receive forgiveness? They lost this because of their wickedness. Jesus proclaims woes upon the nation for neglecting justice, mercy, and faithfulness. Jesus proclaims woes on the people for not keeping their word, being greedy, self-indulgent, and being full of darkness in their hearts. These woes are all listed in Matthew 23. We certainly lose access to God and to forgiveness when we willfully choose to reject God’s teaching.

But I want us to think about the single message of Mark in Mark 11:25. When do we lose forgiveness? We lose access to the temple of Jesus to receive the forgiveness of sins when we refuse to forgive others. When we get ready to pray to God, Jesus says we better forgive people who we have anything against. Whatever you have against someone, you better forgive so that your Father in heaven will forgive your sins, trespasses, and errors.

The apostle Paul would ask us if we understand that we are the temple of the living God. We are to be a house of prayer for all the nations. Are we offering forgiveness to the world? Are we bringing people to the loving, merciful, and forgiving God? Or are we full of wickedness because we expect God to forgive us while we stubbornly and selfishly refuse to forgive others for what they have done? Do our lives reflect that we are a house of prayer or a den of robbers?

Who do you have something against? Who are you holding anger against? Who do you hate? Who do you not want to forgive? Who has hurt you that you refuse to let go of the pain and the bitterness? Who is it that you will not forgive? Is it a spouse, parent, friend, another Christian, another co-worker, or a neighbor? Every time we pray we are to check our heart. Be a house of prayer to the nations, forgiving others as Jesus has forgiven you. Do not be a den of robbers to the nations, full of wickedness and selfishness that does not show Jesus to the world.

Rejected

Mark 11:27 to Mark 12:12

Brent Kercheville

We are looking at a section in Mark’s gospel where he, by the Holy Spirit, is showing the reasons why people reject Jesus. On the previous day Jesus entered Jerusalem and shut down the temple, calling judgment upon it for not being a house of prayer for the nations. Instead of being a house of prayer, the leaders had turned the temple into a den of robbers. The religious leaders do not take this lightly and their response shows us another reason why people reject Jesus.

Authority Challenged

(Mark 11:27-30)

Jesus returns to Jerusalem the next day and Jesus proceeds to go to the temple again. As Jesus comes to the temple, the chief priests, scribes, and elders of the nation came to him. “By what authority are you doing these things, or who gave you this authority to do them?” They want to know who Jesus thinks he is going into the temple, closing it down, and declaring judgment against it. Who says you are right about what you are declaring? What authority to do you have to make such declarations and to close the temple complex?

But notice that Jesus does not answer their question. We need to consider why this would be the case and why there is wisdom in the response Jesus is giving. Jesus does not answer their question. Rather, Jesus asks these leaders a question.

Jesus said to them, “I will ask you one question; answer me, and I will tell you by what authority I do these things. Was the baptism of John from heaven or from man? Answer me.” (Mark 11:29-30 ESV)

Jesus asks them about the authority of John. Why would Jesus ask these leaders a question about John and his teaching? Why would Jesus ask them about if John had divine authority? When we return to the beginning of this gospel we will remember that John was proclaiming a baptism of repentance for the forgiveness of sins (Mark 1:4). The nation was to repent because judgment was coming. Further, accepting John’s ministry required accepting Jesus because John was pointing to Jesus as his successor (Mark 1:7-8). Therefore, to accept John’s authority was to accept two things: a coming judgment because John proclaimed repentance from the coming judgment and accepting Jesus as the Christ. What we see Jesus doing is challenging the sincerity of the scribes and chief priests’ question. Do they really want to know the authority of Jesus or do they just want Jesus to stop?

Dishonesty Revealed

(Mark 11:31-33)

Notice now how the religious leaders refuse to answer. They are deciding how they should answer this question. If they say that John had divine authority, then their condemnation is clear. Why did they not listen to John and follow him? If they say that John did not have divine authority, then they are rejecting a messenger that all the people accepted to be a prophet from God. The people would have completely rejected these leaders if they answer that John was not sent from God. Luke’s gospel tells us that the people would have stoned them if they had said that (cf. Luke 20:6).

So what do the leaders do? They claim ignorance. They claim ignorance because they are dishonest. They are not going to honestly pursue the truth. They refuse to allow the truth of Jesus’ words to hit them in the heart as those words should. We can easily mock these religious leaders for being so dishonest in their approach and response to Jesus. The leaders started with a conclusion: Jesus is not from God. Therefore it did not matter what Jesus said or did. Nothing would change their conclusion. But it is very easy for us to do the same. We can refuse to allow God’s word to cause us to carefully reflect and cause us to consider our ways. We dance around issues and answers so that we can be right rather than being struck with the truth. Mark is showing that Jesus is being rejected because the leaders have dishonest hearts. They are not honestly seeking the truth. This is why Jesus answers them the way he does in Mark 11:33.

And Jesus said to them, “Neither will I tell you by what authority I do these things.” (Mark 11:33 ESV)

Jesus is not being petty but is proving a point. It is a really important principle. It is not possible to discuss spiritual things with people who are being dishonest with themselves and with God. There is no reason to answer. If we are unwilling to honestly pursue the Lord and look into the perfect law of liberty, then there is nothing that we can discuss. Sincerity is critical. Now Jesus tells a parable to reflect this truth.

The Parable

(Mark 12:1-9)

We noted in our last lesson that vineyards and fig trees were common symbolic representations for Israel. This is most notably seen in Isaiah 5 where Israel is described as beautiful vineyard built by God. The problem is that the Lord comes to find fruit in his beautiful vineyard, does not find any, requiring God to make waste of the vineyard (Isaiah 5:1-7). You will notice that Mark 12:1 parallels the picture of Isaiah.

My beloved had a vineyard on a very fertile hill. He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; (Isaiah 5:1-2 ESV)

“A man planted a vineyard and put a fence around it and dug a pit for the winepress and built a tower…” (Mark 12:1 ESV)

The point I want us to understand is that when Jesus starts telling this parable, everyone who heard it would know that Jesus is telling a parable about Israel. The same imagery continues in Mark 12:2 where it was time for the owner to get fruit from the vineyard. So the owner of the vineyard sends a servant to get some of the fruit from his vineyard. This also relates to Mark 11:13 when Jesus was approaching Jerusalem and was looking to see if there was fruit on the fig tree.

But the tenants’ response to the servant is shocking. They beat the servant and send him away empty-handed. The owner sends another servant with the same result: beaten and treated shamefully. Another servant is sent and he is killed by the tenants. The owner continued to send servants with the result that some servants will killed and some were beaten. The picture here is about how God sent many prophets to Israel looking for fruitfulness from the nation only to have those prophets beaten, shamefully treated, and killed. No fruit and continual rejection is the repeated message. So what will the owner do? He does something surprising. The owner sends his son to the vineyard. If there is someone that these tenants would surely listen to and respect, it would be the son. Surely sending the son will cause remorse or shame for their past behavior. But look at the response of the tenants in Mark 12:7-8.

But those tenants said to one another, “This is the heir. Come, let us kill him, and the inheritance will be ours.” And they took him and killed him and threw him out of the vineyard. (Mark 12:7-8 ESV)

They think that they can kill the heir and seize the inheritance for themselves. The point is to show the absurdity and foolishness of the tenants for thinking of the kingdom as theirs rather than God’s. So they kill the son dishonorably, throwing him out of the vineyard. Now the simple question: what would the owner of this vineyard do? Obviously he will come and destroy the tenants and give the vineyard to others. The message is simple. Judgment will come upon those who do this and the kingdom will be given to another people.

The Quotation

(Mark 12:10-11)

To prove this truth, Jesus quotes Psalms 118:22-23. This is interesting because remember in the last lesson we saw the people on the road quoting Psalms 118:25-26 during Jesus’ triumphal entry (cf. Mark 11:9). The stone cast aside as inadequate by the builders is the most important stone in the building. What great irony! The builders will reject the stone. The reason a builder rejects a stone because they evaluate the stone as not fit to be used in the building. But the Lord is going to evaluate this rejected stone as perfect for being the cornerstone of the building. Despite his rejection and death, God will raise him to be the cornerstone of the new temple and it will amaze the world.

The Result

(Mark 12:12)

Now what will be the response of the leaders who are challenging Jesus’ authority? What will they say? Will they fall down in repentance? Will they beg for mercy? Will they allow Jesus’ teaching hit their hearts? No, they now try to arrest Jesus but do not because they are afraid of the people. Why do they want to arrest Jesus? Because Jesus told something against them. Jesus said something that they did not like. Jesus exposed their sin and they did not like it. These leaders are dishonest and do not want to listen to words that would help them. They do not want to be told they are wrong. They do not want to be told to repent. They do not want to hear what the word of God is saying to their lives. They are not honestly seeking God’s will. They look like they are. They look like they are religious. They look like they love God. But they do not because they do not honestly hear the message.

Now we want to think that we would never do this kind of thing. We would never distort the scriptures. We would never be insincere. We would never deceive ourselves about our spiritual condition. God has sent his apostles and prophets to us who are presently enjoying the blessings of God’s kingdom and Christ’s rule. But you see that you can be in the kingdom and then still be cast out later for not listening to the Son and his servants. Consider if there are messages from God that we simply refuse to accept, that we refuse to bear fruit for God.

God says for children to obey their parents and for parents to raise their children in the discipline and instruction of the Lord. Are we doing that or are we not bearing fruit? God says for husbands to love their wives and give themselves up for their wives? Are we doing that or are we not bearing fruit? God says for wives to respect and submit to their husbands? Are we doing that or are we not bearing fruit? God says to be angry but do not sin? Are we doing that or are we not bearing fruit? God says do not let the sun go down on our anger? Do we listen to this or do we hold grudges and hold bitterness for what someone has done to us? God says to cut out anything in our lives that causes us to sin. Are we doing that or are we not bearing fruit? God says to put others ahead of ourselves and to not be conformed to the world. Are we doing that or are we not bearing fruit? God is looking for fruit. This is the point the apostle Paul made to the Romans Christians, telling the Gentiles that the expectations are the same for us.

For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. (Romans 11:21-22 ESV)

People reject Jesus because they are dishonest with themselves, with their sins, and with God. I beg each of us to be honest spiritually with ourselves and about our sins. We need to be honest about our pursuit of God. Are we bearing fruit? Are we showing that we are working in the Lord’s vineyard, bearing fruit, and growing and flourishing in our relationship with him? Or do we think that God is not the owner of this vineyard and will not do something about our lack of fruit? Draw closer to God to bear fruit. Pull the weeds out of your heart that is choking out time for devotion to God. Cut out the things in your life that are pulling you away from God. Press into the Lord through prayer. Press into the Lord through his word. Press into the Lord through worship. Press into the Lord with faithful brothers and sisters in Christ to encourage you and correct you on your journey. How can we help you be honest and grow in your walk with Jesus?

How To Come To Jesus

Mark 12:13-34

Brent Kercheville

We are in a section of Mark’s gospel where he is revealing the reasons why these religious people are rejecting Jesus. In the last paragraph we saw their dishonesty and we will continue to see their dishonesty in the following accounts as they deal with Jesus. But Mark is going to show us more reasons why people refuse to follow Jesus. At the end of section we will be given a picture of what God does desire and how we are to come to Jesus.

Blinded By Hypocrisy

(Mark 12:13-17)

Notice how the account begins in Mark 12:13. The chief priests, scribes, and elders send some of the Pharisees and Herodians to trap Jesus in his words. There is nothing more honest than having a conversation with someone who is trying to trap you in what you are saying. We are already learning that these people are not honestly listening or listening to learn the truth. They are only listening to see if they can catch Jesus in saying something wrong.

You have probably experienced someone doing this to you. Being a teacher of the scriptures, I have had this happen to me many times. I have done gospel meetings where those in leadership were simply listening to see if they can figure out what I am saying that is wrong. I have had many occasions where people have visited here with the same point. It is a really terrible way to approach listening to the scriptures: try to figure out what a person is going to say wrong. Do not listen for the message. Just trying to figure out what the person is saying that is wrong. This reveals the dishonest heart. Their ears are only bent to listening for a trap, not learning from the truth.

So they have ulterior motives. But listen to what they say to Jesus in Mark 12:14. We think you are great. You are true and not swayed by externals or show favoritism. You truly teach the way of God. You do not change your message for different people. They express flattery and false piety. We know from the prior verse that they are dishonest and hypocritical. They do not think Jesus is great. They are just trying to lower Jesus’ guard so that they can trap him in his words. They do not believe anything that they are saying to Jesus. They are not going to give Jesus a chance to teach them anything. They are just here to criticize and trap Jesus.

So they ask their question to trap Jesus. “Is it lawful to pay taxes to Caesar, or not? Should we pay them, or should we not?” (Mark 12:14). It is a question that seemingly does not have a right answer. If he says to pay taxes, then it looks like he is supporter of Rome and would cause him to lose popularity. If he says to not pay taxes, then he is violating the law of the Roman Empire. Jesus knows exactly what they are doing. Jesus is not caught off guard but recognizes their hypocrisy. This attitude toward Jesus and toward his message is simply hypocrisy. So Jesus asks for a denarius. The denarius was a coin that had the image of the emperor on it, in the same way as our coins have our recognized leaders’ images on them. So Jesus asks them whose image is on the coin. The answer is that it is Caesar’s image on the coin. Now listen to Jesus’ answer in Mark 12:17.

Jesus said to them, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” And they marveled at him. (Mark 12:17 ESV)

Now the implications for this teaching are staggering. The image on the coin was of Caesar. Therefore the coin belongs to him. Give to him what he asks. In short, we pay our taxes and we obey the laws of the land. But the part that is staggering is the second part of Jesus’ answer and sets the direction for what Jesus wants. Jesus said to give to God the things that are God’s.

What belongs to God? Now your natural answer is probably that everything belongs to God. This answer is correct. Everything does belong to God. We are to give everything to the Lord. But the statement is even bigger than this. Who belongs to God? You do. Who made you? God did. What image were you made in? You were made in the image of God (Genesis 1:26-27). God has rights over us. Oh, how we disagree and resist this truth as humans! We want to think and will say that no one has power over us! God has power over you because he made you in his image. This is the powerful message of the first two chapters of Genesis. God made you and he made you in his image. Therefore, God has rights over you. You belong to him. You were not made by your spouse for your spouse. You were not made by your children for your children. You were made by God for God. Now I want you to hold this point in your mind as we look at the next two points and I will remind you of this as we go along.

Blinded By Ignorance

(Mark 12:18-27)

Now the Sadducees come to Jesus in verse 18. This is another religious group who do not like what Jesus is teaching. They are unique because in their belief system as they do not believe that there is a resurrection. They have constructing a winning argument to prove it. According to the Law of Moses, if a man’s brother died and left a wife without a child, the man must take in the widow and raise offspring for her so that she will be cared for. In those days your children were your social security, IRA, and retirement plan. So this provision was given by God to make sure that everyone was cared for in their older age. So now the Sadducees tell their story where this happens seven times. “In the resurrection, whose wife will she be?” You see that they have constructed this story because no one can answer this and therefore they think they have proven that there is not a resurrection.

Look at Mark 12:24. Jesus says that they are wrong because they do not know the scriptures or the power of God. Now think about this charge. These religious leaders absolutely knew the scriptures. They were able to quote the scriptures. In fact, in their illustration they used the scriptures as the set up to their point. They were teachers and were influential people in Judaism. Yet somehow they did not know the scriptures or the power of God. There is a way to know the scriptures and yet not know the scriptures. There is a way to know of the power of God but not know the power of God.

Do we understand the power of God? How many dumb doctrines have been presented simply because there is an underestimation of God’s power? But rather than simply observing the silliness that some may have about God, I would like for us to consider our own lives. Do we really know God? Do we really understand the power of God available in our lives? In particular I would like for us to consider the power of God to transform our lives. I am amazed at how many places there are in the scriptures that describe the transforming that God does in our lives. Isaiah 55 speaks twice of how God can change lives. Isaiah speaks about David and asks the reader to think about how radically God was able to change his life. God has great power to change our lives and change who we are. It is amazing how God is able to transform selfish, self-centered sinners to become holy, God-centered people who bear the image of God. God can dramatically change your life. I cannot begin to express how much God has changed my life. God can change your life too. God uses trials and difficulties, good times and bad times, to accomplish his will for you. But sometimes what we do is fail to know the power of God. We do not know the word of God and the power of God and what that means for our lives.

Religious people fail to truly accept and receive Jesus because they simply do not understand what God is doing. They do not know the scriptures or the power of God. What do we believe is impossible for God to do? What do we believe is impossible for God to do in our lives? Who can God not transform? What circumstances can God not change? We must not be like these Sadducees who put God in a box and tell God what he cannot do. So hold this idea in your mind with the previous point. We are made in the image of God and belong to him. We need to know God and his power, never underestimating what God can do.

How To Come To Jesus

(Mark 12:28-34)

In Mark 12:28 one of the scribes comes to Jesus. Seeing a scribe is coming to Jesus leads us to assume the worst about his motives. The scribes have been one of the groups trying to destroy Jesus. Seeing Jesus disputing with the Sadducees, this scribe asks a question. “Which commandment is the most important of all?” (Mark 12:28)

Jesus answers by quoting Deuteronomy 6:4-5. There is one Lord and we are to love the Lord with all our heart, soul, mind, and strength. Further, we are to love our neighbor as ourselves, which comes from Leviticus 19. The rest of God’s laws all hang on these two ideas because everything we do is a love for God and a love for others. But listen to the response of the scribe in Mark 12:32-33. The scribe understands that loving God and loving others is more than all whole burnt offerings and sacrifices. Listen to what Jesus says in Mark 12:34. “You are not far from the kingdom of God.”

I want you to think about what the scribe says that Jesus validates. Loving God and loving others is everything. It is not about offering millions of burnt offerings and sacrifices. God has always desired our hearts. This command is the basis for life with God. This is what God wants us to see. When we are not blinded or controlled by pride, dishonesty, or hypocrisy we have a chance to truly see Jesus. This scribe was moving closer to Jesus because he understood the character of God.

Conclusion

Why do people reject Jesus? Because they do not want to give him their whole lives. We have been made in the image of God. We belong to him. He made us and we are to give ourselves to him. Further, we will understand the heart of God when we truly come to know him and his power. God has the power to change your life and make you whole and complete. What does God desire of you? How does Jesus want you to come to him? Come to him with all your heart, soul, mind, and strength. It is much more than going to church or performing some acts of worship. God’s ownership and authority over all things and peoples demands the utmost love from the disciple.

It’s Not About The Show

Mark 12:35-44

Brent Kercheville

We come to the final teachings of Jesus to the people of Jerusalem. Jesus is teaching in the temple and the opposition has been coming to Jesus with dishonest hearts trying to trap Jesus in his words. In the last paragraph Jesus has declared that one of the problems is that these religious leaders do not know the scriptures nor the power of God. They know the scriptures but they do not know the scriptures. They had the scriptures memorized but they did not read the scriptures in a way that it would transform their lives. They did not truly know the character of God. They rejected Jesus because they are blinded by their hypocrisy, by their dishonesty, and by their unwillingness to submit their lives to the Creator God who made them in his image. Mark 12 ends the Jerusalem teachings with three short pictures that continue to show why the Jewish leaders refuse to receive Jesus.

Who Is Jesus?

(Mark 12:35-37)

Jesus continues teaching in the temple, according to Mark 12:35. So Jesus offers a question to get them to think about the scriptures. Remember that Jesus said that they do not know the scriptures or the power of God. So Jesus is trying to get them to think about the scriptures in a new and right light. Jesus asks, “How can the scribes say that the Christ is the son of David?” Now, we know the reason why they would say that the Christ would be the son of David. The scriptures say this, like in 2 Samuel 7:12-16. Then Jesus tells them that they need to consider another passage. Jesus then quotes Psalms 110:1 which are the words of David.

David himself, in the Holy Spirit, declared, “The Lord said to my Lord, ‘Sit at my right hand, until I put your enemies under your feet.’” (Mark 12:36 ESV)

Psalms 110 is the most quoted scripture in the New Testament. Now Jesus makes the people think. David calls the Christ “Lord” in this psalm. So how can he be his son? How can the son have greater status than the father? Now we understand how this could be. The Christ cannot simply be a human son for David to call him “Lord.” The Christ is not only the son of David, but also the Son of God.

Jesus is teaching the importance of thinking deeply about the scriptures. To come to know God and understand his power requires us to reflectively consider what the scriptures say. It is so easy for us to read the scriptures on a surface level. We can know the scriptures on a surface level. We may be able to quote the scriptures like the scribes and religious leaders. God wants us to read his word with greater thought and contemplation. I think about how often we have been taught to read the Old Testament in the same way, where we just examine it as narrative and not for learning about who God is. The scriptures were not given to us so that we would learn the facts about Abraham, Moses, Joshua, David, and the like. We are to read to see what God is doing in their lives. We are not supposed to be so much impressed by these people, though their faith is certainly impressive and worthy of our instruction, but to be even more impressed and in awe of God who worked through these men and women of faith. Read the scriptures to see God. Look at what God is doing through these men and women of faith. Look at what God is doing through Israel. Look at what God is promising. It is so important that we do not read the scriptures in such a way that we really do not know what they are teaching at all. One of the reasons that the people of Jerusalem rejected Jesus is simply because they did not know the scriptures. They did not see the divine claims that were attached to the coming of Christ. They did not understand the suffering of that the Christ must experience. We must consider how we read the scriptures. We must be carefully looking and carefully considering all of what God has said.

Blinded By The Show

(Mark 12:38-40)

When we do not truly know God, then we see this kind of problem happen that is described in Mark 12:38-40. The scribes walk around in long robes so that people will pay attention to them and know who they are. They did not wear clothes like everyone else so that people would know who they are. Further, they like receiving special greetings in public. The Talmud says those who have greater knowledge of the Torah than you must be given a greeting. These greetings included titles like “Master,” “Father,” or “Rabbi.” Honorific titles had to be attached to the greetings you would give to the religious teacher. Not only this, liked to have the best seats in the synagogue. This likely refers to the bench at the front of the synagogue that faced the congregation. Thus, people would recognize their status. Finally, they would have the places of honor during the feasts.

Is it not shocking that many of these same problems still occur in the religious world today? Today there are still religious groups that require that you greet them with a title. You do not greet me with a title. I am just Brent. I am not preacher, pastor, or any other title. We see religious groups have their teachers where special clothing like robes or special hats. I have seen preachers dress up so that people will know that they are the preacher. We see in the religious world that special seats are given to certain individuals or are recognized in special ways. In verse 40 Jesus says that for a show they make long prayers. Again, it was all about the show. Please notice what else Jesus says in verse 40. While they do all these things for the show, they are very happy to devour widows’ houses. They do things for the show while exploiting others when they can. Listen to what Jesus says in Mark 12:40. “They will receive the greater condemnation.”

When we are concerned about what other people think of us, we receive the greater condemnation. When we do things so that people will pay attention to us, then we will receive the greater condemnation. When we elevate ourselves and are willing to harm others, we will receive the greater condemnation. When we are upset that people do not pay attention to us, then we will receive the greater condemnation. Do we see what Jesus is saying? We cannot do anything for the show. We cannot be concerned that people pay attention to us. We cannot be motivated with the concern that people have some sort of regard for us. It does not matter. All that matters is what God thinks. Drawing attention to ourselves receives condemnation. Wanting the praise and attention from others is spiritual disaster. So we must ask ourselves if we do good works to be seen by people? Do we dress so that people know who we are? Do we do things or say things so that people will know who we are or what we are doing for the Lord? Glory belongs to the Lord alone. Pride results in divisions and destruction.

Not About The Show

(Mark 12:41-44)

Now the gospel shows the contrast. Jesus takes a seat opposite the treasury and watched people putting money into the offering box. Many rich people were putting in large sums of money. But then a poor widow came and put in two small copper coins. Now I want you to have a sense of what she does to appreciate what Jesus will say next. The coins that she gave amount to 1/64^th of a day’s wage. Essentially it amounts to about 8 minutes of work. So in our economic terms, people are giving large sums of money and this poor widow comes and gives $1.50. Look at what Jesus says in Mark 12:43-44.

And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box. For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.” (Mark 12:43-44 ESV)

The poor widow is praised because she did not give out of her abundance but out of her poverty. Not only did she give out of her poverty, but she put in all that she had to live on. She does not give for the show. She gave out of her heart’s devotion to God. The others gave their leftovers. The others gave from their excess. True devotion gives all it has. She realizes that all of her resources are from God.

Think about how often God praises this kind of heart. In 2 Corinthians 8:1-5 the Macedonian Christians are praised because they gave out of their extreme poverty. In Acts 2 and Acts 4 we see Christians selling their property to help the other Christians in need. Jesus is not impressed by the rich people giving their leftovers. He was not impressed by giving from their abundance. Jesus highlights this poor widow because she did not give from her leftovers or from her abundance. It was not about show but from her heart for the Lord.

I cannot tell you how many times I have heard stories from other churches about people who have money and using it as a means of power to get their way. They threaten to leave with their money if they do not get their way. They indicate that they will stop giving if certain decisions are not made. They expect to have certain pull within the congregation because of the amount they give. It is shocking to me how often I have heard of this scenario. What do you think Jesus thinks about that after reading this passage? You see that we must never do anything for the show, the recognition, or the power.

She did not give for the show. No one would be impressed with a $1.50 going into the collection basket. No one would wander the church building trying to figure out who the big giver was who gave $1.50. In fact, we would have the tendency to look down on that amount. We would look at that and say how little it was. How pointless! How useless! But Jesus praises this act because it was not for the show. Jesus praises the offering because it was from her poverty. She gave what she had to live on, not the excess.

What we need to do is ask ourselves a serious question. Why do we give what we give? If we do not give, then what are saying to God? If we do give, what does our giving reflect? Does it reflect a thanksgiving and dependence on God? Notice that how much you give is not the question. The question is the reason for our giving. The question is if we just give our leftovers or if it is a reflection of a heart that loves the Lord with all our heart, being, and resources. God does not want a particular amount. God wants a heart that overflows in love for God to such a degree that it desires to give all that one can.

Conclusion

The final teaching of Jesus in the temple courts of the city of Jerusalem simply asks everyone to ask themselves why they are doing what they are doing. What is your motivation? When you are working, are you drawing attention to yourself or to God? When you are at worship, are you drawing attention to yourself, or to God? Are our acts of worship so that people will think highly of us or bring attention to God?

Ultimately the question is why we claim to follow Jesus. Do we seek the Lord for selfish concerns and pursuits or for the glory of the Lord? Do we give God our leftovers or our excess? Or do we give God what is first in our lives? Do we give our all to the Lord? Jerusalem is condemned for their failure.

Is This The End?

Mark 13:1-37

Brent Kercheville

End times fears and excitement seem to ignite in every generation. In the late 1990s the Left Behind books released causing a renewed fervor about the nearness of the end of the world. The year 2000 was a major point when people thought the end of the world would certainly come. The Mayan calendar declared the end of the world to be in 2012. The Jehovah’s Witnesses proclaimed the end of the world in 1914, 1918, 1925, 1940s, 1975, 2000, when the generation of 1914 passes away, and now 2033. Hysteria seems to always be centered on when the end of the world will come and the various predictions that come. Often these predictions come from reading Mark 13, or the parallel passages Matthew 24 and Luke 21. So we are going to carefully read this chapter and look for what Jesus is teaching and what we should understand as followers of Christ.

The Scene

(Mark 13:1-2)

The first few verses are critical for properly understanding the teaching in this chapter. We noted in the last few chapters that Jesus has been at the temple in Jerusalem giving his final teachings to the people before he is arrested. Mark 13 opens with Jesus and his disciples now leaving the temple complex. One of the disciples says to Jesus to consider the magnificent buildings of the temple. Now it is important to consider that this is not a sightseeing tour. Nor is this the first time that Jesus and his disciples have come to the temple. Jesus, as an obedient Jew, would have presented himself at the temple at least three times each year. All of these men have been to the temple many times in their lives. So what is the disciple doing by pointing out the magnificence of the temple? We have noticed contextually in the last three chapters that Jesus has condemned the religious leaders and declared the fall of temple and Jerusalem with the cursing of the fig tree, the cleansing and condemnation in the temple, and the parable of the tenants. After two days of condemning the temple and its leaders, a disciple remarks about the temple as a point of national pride. This is quite parallel to the people in the days of Jeremiah who were in disbelief that God would judge the nation because they possessed the temple (cf. Jeremiah 7:4). God is with us was the thinking because the temple stood there. The temple represented God with his people. See with have the temple of the Lord! But Jesus says that in spite of the grandeur and magnificence of the temple, not one stone will be left on another. Every stone will be thrown down. Jesus plainly states what has been implied in the teachings and parables given in the prior days.

The Questions

(Mark 13:3-4)

Jesus leaves the temple and goes to the Mount of Olives, which is opposite the temple mount. It is interesting to note that this is what Ezekiel pictured when the glory of the Lord left the temple and went to the nearby mountain, indicating God leaving his people. So now Jesus leaves the temple and goes to the nearby mountain. Four of the disciples privately ask Jesus about what he just said. Listen to what they ask in Mark 13 :4. “When will these things happen? And what will be the sign that they are all about to be fulfilled?” (NIV). Now look carefully at your text. When will what things happen? What is the context? The context is the destruction of the temple. The context is that the temple will not have one stone left on another. They are asking when this will happen. They are also asking what sign they can have to know that the destruction of the temple is about to happen. They want to know two things: when will the temple be destroyed and what signs are there to know that the temple is about to be destroyed. Did the disciples ask anything about when the end of the world would come? No. Did they ask anything about the second coming of Christ? No. In fact, we have seen that they have not understood that Jesus is leaving them. They do not understand that Jesus is going to be killed and raised from the dead. They certainly are not asking about the second coming of Christ or the end of the world! They are asking about the destruction of the temple and the judgment against the nation, which has been the context of the last three chapters and the context of the last words Jesus just said.

The Beginnings

(Mark 13:5-13)

Jesus begins by describing events that will happen before the destruction of Jerusalem. Jesus calls these things in verse 8 “the beginning of the birth pains.” False messiahs, wars, and rumors of wars, famines, and earthquakes are just the beginning signs. These are not signs for today but signs for the eventual fall of Jerusalem and the temple. In verse 9 Jesus tells the disciples that they will stand before councils like the Sanhedrin, beaten in synagogues, and stand trial before governors and kings. Jesus had promised his apostles in John 14-16 that the Holy Spirit would tell them what to say and we see Jesus say this here in Mark 13:11. We see all of these happening in the book of Acts. These signs are recorded in Acts as events leading up to the temple’s destruction. Further, before the temple is destroyed the gospel must be preached to all the nations. The apostle Paul in Colossians 1:6; Colossians 1:23 and Romans 16:26 that the gospel had been made known to all the nations. Jesus then calls for them to endure through these difficulties to the end to be saved.

The Signs

(Mark 13:14-23)

After telling his disciples about the beginning signs, Jesus now gives further signs of what will happen in leading up to the temple’s destruction. This big sign is in Mark 13:14.

But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains. (Mark 13:14 ESV)

Notice that the reader needs to understand the imagery of the abomination of desolation. When they see this abomination of desolation, that is when people in Judea need to run to the mountains. Now I want us to think about for this a moment. If this is about the end of the world or the second coming, then what good would it be to run to the mountains? And why would only people in Judea need to run to the mountains? No, this is still about the signs leading up to the temple’s destruction. The people need to evacuate Jerusalem and Judea quickly when they saw the abomination that causes desolation.

So what is the abomination of desolation? This term is used in Daniel’s prophecies in the scriptures (cf. Daniel 9:27; Daniel 11:31; Daniel 12:11) which speak of an enemy or power attacking Jerusalem. The time frame of those references center upon the rise of the Roman Empire. It is not that the reader was to look for an exact person. It came to “symbolize an unspeakable affront to the sanctity of God’s house and to God himself” (Evan). Essentially, you are going to see a Gentile ruler or power where it ought not be. This understanding is validated by Luke’s parallel account which, rather than calling this “the abomination of desolation,” simply says, “when you see Jerusalem surrounded by armies” (Luke 21:20). When you see an army coming where it ought not come, then you need to run to the mountains. You need to not go back for your belongings. You just need to go because it is going to be really, really bad. It will be awful for pregnant and nursing mothers. Pray that this does not happen in winter because it will be hard to travel. The big message is that when the armies come into Judea, then you need to go fast. Only God is going to prevent the destruction of Jerusalem from being worse than it could be. Notice Mark 13:23 that Jesus calls for them to be on guard because that is what they are to be looking for.

The Event

(Mark 13:24-31)

Jesus now describes the event itself as noted in Mark 13:24, “After that tribulation.” So after these birth pains and signs will be judgment. Now people have the tendency to read from Mark 13:24 on and presume that this must be talking about the end of the world and the second coming of Jesus because the text says that stars will fall from heaven, the sun will be darkened, and the Son of Man will come in the clouds. Should we see Jesus no longer talking about the fall of the temple and destruction of Jerusalem but is now talking about the end of the world? A closer look at other scriptures will help us see that this language is commonly used for the fall of a nation.

Behold, the day of the LORD comes, cruel, with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it. For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light. I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the pomp of the arrogant, and lay low the pompous pride of the ruthless. I will make people more rare than fine gold, and mankind than the gold of Ophir. Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger. (Isaiah 13:9-13 ESV)

This also sounds like the end of the world. But the first verse of Isaiah 13 says that this is a prophecy against Babylon. What we see is God uses this kind of graphic, apocalyptic language to describe the end of a nation. This is why Jesus uses this imagery for Jerusalem. This is the end of the Jewish age as they knew it. This was the end of the nation as God brought judgment on it for its sins. But what about this passage in Mark saying that the Son of Man would come in the clouds? If we had time I would show you other places in the scriptures where God comes in the clouds and it is a picture of judgment (cf. Revelation 1:7). But the easiest place to see this is in Matthew 26:64 where Jesus tells Caiaphas, the high priest, that he would see the Son of Man coming in the clouds of heaven. How would Caiaphas see the Son of Man coming in the clouds of heaven if that is a reference to the end of the world? What we need to see is that none of this language refers to the end of the world specifically, but to God’s judgment upon a peoples. We must read with an understanding and knowledge of how God uses these pictures of judgment in other places to properly understand what Jesus is teaching here. So the context continues that Jesus is talking about the destruction of Jerusalem and the end of this Jewish nation. The same is true of Mark 13:27 where God is gathering together his people, which is frequently used in the scriptures also (cf. Deuteronomy 30:3-4; Psalms 50:3-4; Isaiah 43:6; Jeremiah 32:37; Ezekiel 34:13; Ezekiel 36:24). Nothing in this passage says that God is gathering his people and taking them to heaven. Rather, God is gathering his scattered children, which is a reference to Deuteronomy 30:3-4 where God will gather his people from all parts of creation and bring them into his promised land.

Now Jesus says to learn the lesson. When you see certain signs then you know certain events are going to happen. Jesus uses a fig tree generating leaves to know that summer is coming. For us, when you feel that sudden cool breeze in south Florida you know that rain is coming. It is certain and coming soon. This is what Jesus says in Mark 13:30-31. Please underscore Mark 13:30. This verse eliminates any idea that this chapter is about the second coming of Christ or the end of the world. “This generation will not pass away until all these things take place.”

The Time

(Mark 13:32-37)

Now the disciples also asked when the temple would be destroyed. Jesus declares that the day or hour is unknown. Only the Father knows when he is going to accomplish this. The point seems to be that God has not determined the exact hour and day for Jerusalem’s fall. What is certain is that it will fall within the lifetimes of the audience listening to Jesus’ words. So what are the disciples to do? “Be on guard and keep awake!” Again, Jesus says this in Mark 13:35, “Stay awake!” Again, the same admonition in Mark 13:37, “Stay awake!” Jesus says because you do not know exactly when the judgment on Jerusalem would come, they need to stay ready and be watchful.

Applications

First, we want to note that there is nothing in this chapter, nor in Luke 21 or Matthew 24 that is about the end of the world or the second coming of Christ. That is not what the disciples ask about nor is it the context of the discussion. To say that this is about the end of the world is to push something on the text that is not given in it.

Second, the second coming of Christ does not have signs or warnings. The scriptures do not offer any warning signs or things to look out for when Christ does return. Look at 1 Thessalonians 5. After describing the return of the Lord in chapter 4, listen to what Paul says next.

1 Now concerning the times and the seasons, brothers, you have no need to have anything written to you. 2 For you yourselves are fully aware that the day of the Lord will come like a thief in the night. 3 While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. 4 But you are not in darkness, brothers, for that day to surprise you like a thief. 5 For you are all children of light, children of the day. We are not of the night or of the darkness. 6 So then let us not sleep, as others do, but let us keep awake and be sober. (1 Thessalonians 5:1-6 ESV)

How will Jesus come? He will come like a thief. Jesus is coming at a time what is not expected. He is coming in a way that will “surprise you like a thief.” There are not any warning signs. Wars, tsunamis, European unions, communism, or any other event are not signs for the second coming of Christ. We are not look out at the world and think that Jesus is coming soon. Now, we can look at our nation and perhaps say that judgment is coming soon. But that is not the same as the end of the world. When Jesus returns is unknown. There are no signs or warnings given.

Therefore, what should we do? Just like Jesus warned regarding the judgment of Jerusalem in Mark 13, we are given the same direction in 1 Thessalonians 5. We need to be watching and ready. Since the Lord will return without warning, how should we be living our lives each day? We should not assume that we have tomorrow to get our lives right with the Lord. We should not assume that things will keep going as they are. Further, what we should ask ourselves every day is if we are ready for the Lord’s return today. Are you ready if the trumpet sounds and the dead arise in the next five minutes? Are you ready or do you need to get ready? This is the point the Lord is making to us. We need to always be ready for judgment, whether it is the judgment on the land we live in or whether it is the Lord’s return. Are you ready?

Preparation

Mark 14:1-21

Brent Kercheville

Mark 14 is a turning point in the gospel as now we are going to follow Jesus to the cross. The teaching ministry of Jesus is complete. Mark’s gospel has emphasized that being a disciple of Jesus means following Jesus all the way to the cross. In our last few lessons in this gospel we are going to consider Jesus and his journey to the cross and what it means for our lives today.

Preparing For Burial

(Mark 14:1-9)

The paragraph begins by telling us that it is two days before the Passover. This means it is two days until Jesus offers his life for the world. Two days until God’s plan is fulfilled. The chief priests and the scribes were seeking how to arrest secretly and kill him. They do not want to arrest Jesus during the Passover because there will be a riot from the people. The Passover was one of the times of the year when the Jews had to present themselves as the temple. The Jewish leaders cannot arrest Jesus publicly during this time because of Jesus’ popularity as well as the massive number of people who were now in Jerusalem for the Passover festival. In short, Mark is showing us that the handwriting is on the wall. The leaders are looking to deceptively arrest Jesus and kill him. They are not going to repent or listen to Jesus’ warning about their judgment.

Now Jesus is in Bethany, which is a town nearby Jerusalem where Mary, Martha, and Lazarus lived. At this time he is eating at the table in the house of Simon the leper. Since people are in the home we can safely assume that Jesus has healed Simon of his leprosy and now is eating with Jesus in his home. It is a beautiful picture of the healing Jesus gives to those who were outcasts and without hope. While they are still at the table, a woman comes in with an alabaster jar of expensive perfume, breaks the jar, and pours it over his head. As she does this, there are some sitting at the table who criticize her, saying to each other, “Why has this perfume been wasted? For this perfume might have been sold for more than three hundred denarii and given to the poor.” Notice the text says that they begin to scold her. Their self-righteous, indignant hearts arise within them. It was customary to give gifts to the poor on the evening of the Passover, which may be why this criticism is brought up. What will Jesus say to this criticism? Was this a waste of money?

But Jesus said, “Leave her alone. Why do you trouble her? She has done a beautiful thing to me. For you always have the poor with you, and whenever you want, you can do good for them. But you will not always have me. She has done what she could; she has anointed my body beforehand for burial. And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her.” (Mark 14:6-9 ESV)

Rather than rebuking this woman, he praises her. She has done a beautiful thing. The point is that she is understanding the situation where the others do not. She understands that they are not going to always have him. Jesus has come to Jerusalem and going to Jerusalem was to go to his death. But Jesus had taught his disciples that he was going to give his life. Jesus says that what she did would be told in memory of her wherever the gospel is preached. Why is she praised? Why is what she did to be remembered and retold in the future?

I believe the key is in Mark 14:8. “She has done what she could.” She has done a beautiful thing, displaying her love and devotion to Jesus. She has not held anything back but has given Jesus probably the most expensive thing she had. The people declare that this perfume could have been sold for 300 denarii. One denarius equalled one day’s wage. Therefore, this perfume was the equivalent of a year’s salary. She expended one year’s salary in a matter of seconds on Jesus’ head. Why did she do this? Jesus indicates that she had great spiritual awareness. He says that she poured this on him to prepare him for his burial. Those at the table failed to comprehend the nature and significance of Jesus’ mission. They considered this a wasteful extravagance while Jesus affirms the honor as appropriate for his mission. She understands what they did not understand. She seized an opportunity with Jesus. She did what she could do. She gave much. Her act of devotion reflects the picture of all disciples who receive the gospel.

Preparing To Betray

(Mark 14:10-11)

After seeing this great display of love and devotion, notice what Judas does. Judas, one of the twelve apostles, went to the chief priests to betray Jesus to them. They promise him money and Judas begins to look for a good opportunity to betray him. Just as the woman will be remember for her great devotion, Judas is going to be remembered for being a betrayer. To call someone a “Judas” is to call them a betrayer. His name lives in infamy as he will look to betray Jesus for money. The contrast is presented and the narrative will pick up on this further in a moment.

Preparing For Passover

(Mark 14:12-21)

Now it is the first day of Unleavened Bread (Mark 14:12) which means it is the time of the Passover Lamb to be sacrificed. The woman has prepared Jesus for his death and burial. Judas has prepared for Jesus to be betrayed. The stage is set for Jesus as the Passover Lamb to be sacrificed. The disciples ask about making preparations for the Passover meal. Notice how Jesus describes the preparations in Mark 14:13-15. Once again we see that Jesus is fully in control of the events that are about to happen. Everything is found to be in line with the divine plan and foreknowledge of God. We saw this back in chapter 11 where the events of his arrival to Jerusalem and where the animal he will ride on will be was explicitly described. Jesus shows this knowledge and full control even more in Mark 14:18.

“Truly I tell you, one of you will betray me, one who is eating with me.”

Think about Jesus and his disciples reclining at the table and eating together and Jesus simply saying to them that one of them will betray him. Then each of the disciples one by one begin ask rhetorically, “Surely it is not me.” Please see this scene as they go around the table, each saying that there is no way that it them. As they all deny that they are betraying Jesus, Jesus confirms the truth all the more. “It is one of the Twelve, one who is dipping bread into the dish with me” (Mark 14:20). It is one of you. The betrayal is not coming from an enemy, but from his closest friend. This is the meaning of the expression in Mark 14:18, “one who is eating with me” and in Mark 14:20, “one who is dipping bread into the dish with me.” Eating with a person indicated the closest of relationships. We see this expressed in Psalms 41:9.

Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. (Psalms 41:9 ESV)

Notice that eating bread together is a picture of someone being your closest friend. We sometimes do not think about the pain of this truth. Jesus has spent years with these twelve men every day. They have been his closest friends and have heard his teachings and seen his miracles. Yet one of them, a close companion, will be the one to turn his back on Jesus for money. Severe judgment is coming on the one who betrays him (Mark 14:21) and Jesus will go to his betrayal and death just as it was written about him.

Application

The contrast is so sharp that this gospel wants us to see. One woman was willing to spend it all for Jesus. She was willing to expend her funds and give what she could for Jesus. She anoints Jesus, preparing him for his death and burial. She does not choose some cheap oil that she had laying around in the house. She grabs a perfume that is worth one year’s wages. Imagine having a perfume worth $50,000-70,000 and anointing Jesus’ head with it. She does not use it on herself. She does not use the money for her own personal desires and luxuries. She gives it to Jesus.

Then there is Judas who wants money for Jesus. He is willing to give up Jesus for 30 shekels of silver. This is estimated to be about the amount of one month’s salary. He gives Jesus up for a couple thousand dollars. The woman gives Jesus all she has. The apostle trades Jesus for what he can get.

Now the question is left to us. Would you give all that you have and do what you can for Jesus as the woman did? Or will you take what you can get instead of having Jesus, as Judas did? When the gospel is preached, what she did is proclaimed because this is what it means to follow Jesus. This is what it means to go to the cross with Jesus. This is what it means to love Jesus. We give what we have and do what we can. Do we treasure Jesus so much that we would give something so extravagant for Jesus? She is the very example of the parables Jesus told.

The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it. (Matthew 13:44-46 ESV)

What is our price to betray Jesus? What is the price to turn our backs on him and turn him over to the world? It is so easy to be amazed by Judas and his willingness to betray Jesus for a price. Yet how easy it is for us to make a similar decision when we put wealth, entertainment, and the things of the world ahead of our Lord and Savior! We put work ahead of Jesus because we do want money more than him. We put comfort and entertainment ahead of Jesus because we want our rest and pleasure now more than we want him. What is more important to us than Jesus? Is it thousands of dollars, like Judas? Is it something else?

How did the woman give this extravagant gift to Jesus? Was she concerned about the cost? No, she was concerned about Jesus. Her life was so significantly impacted by him that the cost was nothing to her. There was nothing she would hold back because Jesus is worth everything. Jesus is so much greater than anything else in life. Do we see Jesus in that light? Have we experienced him so that we would give all for him? Here is the challenge of Mark: if we will not give it all for Jesus and do what is in our realm of ability to the Lord, then we are not a follower of Jesus. We look like a follower, like Judas looked. But ultimately we will trade Jesus when, in our minds, a better offer comes along. What is Jesus worth to you? It is a question that every person must ask and answer for themselves.

Memorial

Mark 14:22-26

Brent Kercheville

Jesus has repeated taught his disciples that he would give his life as a ransom for many. Jesus is going to give his life so that people could be rescued from their sins. The timing for Jesus to do this act is very important. In Mark 14:16 Jesus told his disciples to go make preparations for the Passover. Mark 14:12 declares that it is the first day of Unleavened Bread which coincided with the Passover feast. Of all the days of the year when Jesus could have decided to give his life over, he chose the Passover. The Passover is the background for what Jesus is doing as he institutes the Lord’s Supper. So to understand the Lord’s Supper properly, we first need to have an understanding of the Passover and what would have been in the mind of the disciples when Jesus sat down with his disciples.

Understanding the Passover

The Passover festival was a critical memorial in this history of Israel. The Passover recalled the exodus of Israel from Egyptian slavery. God had come to rescue his people from slavery and he would rescue his people through his servant, Moses. Moses stands before the Pharaoh of Egypt and by God’s power worked miracles before Pharaoh’s eyes to show the glory and power of God so that he would let Israel free. But Pharaoh refused. So God worked more wonders, commonly known as the ten plagues, which destroyed Egypt on many levels. The final plague was the death of the firstborn. Any house that did not have blood on the doorposts would have their firstborn child killed. However listen to what God said to Israel.

In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the LORD’s Passover. For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the LORD. The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt. This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations, as a statute forever, you shall keep it as a feast. (Exodus 12:11-14 ESV)

Notice that God declared that the blood would be the basis by which he would pass over the people so that God would not strike his judgments against them. This was to be a memorial forever, kept through the generations as a meal. The memorial was to remember how God struck Egypt but spared Israel (Exodus 12:27). God did not want the people to ever forget who they were and what God had done for them. They were slaves in Egypt, oppressed, helpless, and hopeless. They cried out to the Lord and God freed them from their slavery and brought them into the promised land. God spared them, loved them, and rescued them. Therefore, the Passover was a very important day in Israel’s history. It was their Independence Day. But the Passover was not merely backward looking but also forward looking. Israel was hoping for a prophet like Moses to arise, according to Deuteronomy 18:15, who would bring final freedom to the people. They would no longer be enslaved to world powers but God’s kingdom would be established under a new Moses. So the Passover had all kinds of national hopes ignited with each commemoration. God would give the final rescue and establish his kingdom over all the earth. This is one of the reasons why the Jewish leaders wanted to kill Jesus, but not during the Passover (Mark 14:2). People were hoping that Jesus was the one who would redeem Israel (Luke 24:21). Jesus has declared himself as Israel’s king as he rode into Jerusalem a few days earlier. With the Passover table set and the hopes of Israel looking for redemption, look at what Jesus does in Mark 14:22-26.

The Bread

(Mark 14:22)

As they are eating this meal, Jesus makes an adjustment to the message of the Passover. What Jesus does is he reconstitutes the Passover meal into the Lord’s Supper. During the Passover meal the patriarch of the family would give thanks and praises for the bread, break it, and distribute it to the participants (Strauss). Notice that this is exactly what Jesus does. Jesus takes the bread after blessing it and gives it to his disciples. Please note that “blessing it” means to give praise or give thanks. Thanksgiving is made as the meal is eaten. But rather than distributing the bread in silence, Jesus says these words: “This is my body.” Jesus wants all the hopes of the Passover pictured in himself. “This is my body.” This is me. Now as they ate they would eat to remember Jesus. Jesus gave himself completely for us.

Jesus’ death is the hope of the Passover and the hope of the exodus fulfilled. Through the death of Jesus, by his giving his life for us, we are set free from slavery from sin. We are hopeless and helpless and without ability to free ourselves. But Jesus gives his life to set us free. Jesus will give his life as a sacrifice for the sins of the people. What Jesus is saying is that this is the gift of himself. Jesus offered himself for you. Remember Jesus giving himself for you. Jesus is the bread of life that has come down from heaven. Jesus is the bread we need for true life. What had referred to the deliverance from Egypt now refers to a new deliverance. Finally, there is a unity that is proclaimed among us as we partake. Listen to what the apostle Paul taught the Corinthians.

The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread. (1 Corinthians 10:16-17 ESV)

During the Passover meal, the family was joined together to eat. We partake of this meal together but there is also a picture of us being united in the fact that Jesus gave his life for us. We who are many are one body. We are joining ourselves together each week in Christ as we partake. We are gathered as a family, proclaiming our unity to Jesus, forgiving all wrongs.

The Blood of the Covenant

(Mark 14:23-24)

Next, Jesus takes a cup which is also what would have happened in the Passover meal. As Jesus passes the cup, he does the same thing as he did with the bread, changing the message of the Passover to be fulfilled in him. “This is my blood of the covenant, which is poured out for many.” Blood always represents life before God. It is one of the earliest pictures in the scriptures where Abel’s blood cried out from the ground and that they were not to eat blood because it represented the life of the person or animal. But to initiate a covenant, blood was always needed. Covenants throughout the scriptures as well as throughout ancient times required the death of an animal as a ratification of the covenant. This death is even seen in the rest of Jesus’ words, “which is poured out for many.” Life poured out is used to speak of a sacrificial death. The phrase echoes from the prophecy of Isaiah.

Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors. (Isaiah 53:12 NIV)

So these two ideas are merged together in the phrase “the blood of the covenant.” Jesus gave his life to enact a new covenant through which we enjoy forgiveness of sins and freedom from sins (cf. Jeremiah 31:31-34). Listen to how the prophet Zechariah used this picture.

As for you also, because of the blood of my covenant with you, I will set your prisoners free from the waterless pit. (Zechariah 9:11 ESV)

The blood of the covenant sets us free from the pit that we are in. So the picture of freedom and release as in the Passover is filled in our memorial in the Lord’s Supper. Further, Jesus’ death seals us into a covenant relationship with him. This is the very idea where we see this phrase used after the exodus from Egyptian slavery.

And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, “All that the LORD has spoken we will do, and we will be obedient.” And Moses took the blood and threw it on the people and said, “Behold the blood of the covenant that the LORD has made with you in accordance with all these words.” (Exodus 24:6-8 ESV)

The blood of the covenant speaks of our commitment to keeping the covenant into which we have been sealed with blood. This also speaks to our unity with Christ and belonging to him. Again, listen to the apostle Paul to the Corinthians.

The cup of blessing that we bless, is it not a participation in the blood of Christ? (1 Corinthians 10:16 ESV)

We are declaring our love and commitment to Jesus and his covenant. We are affirming our end of the covenant in that we will be faithful to Jesus.

The Kingdom

(Mark 14:25)

But there is one more picture that Jesus gives which is in verse 25. Jesus says he will not drink again of the fruit of the vine until that day when he drinks it new in the kingdom of God. Jesus takes an oath before the disciples. What Jesus is declaring to them is that this is the last Passover he will be with them. What Jesus is about to do through his death on the cross is bring in the kingdom of God. The hope of the Passover is about to truly arrive. Jesus has come to bring his people into the kingdom of God so that they can have their sins forgiven and enjoy fellowship with the Lord. What an amazing declaration! Jesus has just said that he is giving his life (“This is my body”) and his blood will be poured out so that the new covenant can be put into effect (“This is the blood of the covenant”). Yet Jesus is also declaring that this will not be his end for he will drink in the kingdom of God. He is bringing the kingdom of God and he is going to be alive to see this. This same picture was also displayed in Isaiah’s prophecy.

Yet it was the LORD’S will to crush him and cause him to suffer, and though the LORD makes his life an offering for sin, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand. (Isaiah 53:10 NIV)

The Lord will make his life an offering for sin, but he is going to see his offspring and his days will be prolonged. The Lord’s will is going to prosper in his hand. He will give his life but it is not over for him. The blood of the covenant reminds us of our commitment to the covenant and the forgiveness of sins that we need to belong to this covenant. Through the blood of the covenant we are joined with Christ in the kingdom now.

Hymns of Hope

(Mark 14:26)

The Passover event also included singing. The people of Israel would sing the Hallel psalms, which are Psalms 113-118. In particular, they would usually sing the final Hallel psalms (115-118). So also Jesus and his disciples leave for the Mount of Olives singing these songs. Psalms 115 gives glory to God.

“O Israel, trust in the Lord! He is their help and their shield” (Psalms 115:9).

Listen to some of the words of Psalms 116.

“What shall I render to the Lord for all his benefits to me? I will lift up the cup of salvation and call on the name of the Lord, I will pay my vows to the Lord in the presence of the people” (Psalms 116:12-14). “I will offer to you the sacrifice of thanksgiving and call on the name of the Lord” (Psalms 116:17).

Then we hear the words of Psalms 117.

Praise the LORD, all nations! Extol him, all peoples! For great is his steadfast love toward us, and the faithfulness of the LORD endures forever. Praise the LORD! (Psalms 117:1-2 ESV)

Then Psalms 118 begins and ends with these words, “His steadfast love endures forever.” Psalms 118 is filled with great hope.

Out of my distress I called on the LORD; the LORD answered me and set me free. The LORD is on my side; I will not fear. What can man do to me? The LORD is on my side as my helper; I shall look in triumph on those who hate me. (Psalms 118:5-7 ESV)

I thank you that you have answered me and have become my salvation. The stone that the builders rejected has become the cornerstone. This is the LORD’s doing; it is marvelous in our eyes. This is the day that the LORD has made; let us rejoice and be glad in it. (Psalms 118:21-24 ESV)

Conclusion

Jesus is our Passover. He gave himself so that we could escape the judgment we deserve. He gave himself so that we could enter into a new covenant that forgives our sins. He gave himself so that we could enjoy fellowship with the Lord. He gave himself so that we could be united together with each other with our Lord. In partaking we are proclaiming the benefits of the Lord and our commitment to the covenant. Let us call on the name of the Lord for salvation and offer the sacrifice of thanksgiving to the Lord. Like the Passover, we have no reason for fear because of the offering of Jesus. The Lord sees the blood of Jesus and passes over us. We are brought out of slavery and led to the promised land with the Lord.

Betrayed

Mark 14:26-52

Brent Kercheville

Jesus has just taken the Passover meal and turned it into a fulfillment found in him. All the hopes of the Passover would now be fulfilled in Jesus as he has come to liberate the world from their sins which would be forever remembered in the Lord’s Supper. With the memorial complete, Jesus and his disciples walk across the Kidron Valley to the Mount of Olives.

Denial Predicted

(Mark 14:26-31)

At this point Jesus makes a startling declaration. “You are all going to fall away.” Think about those words. All of these disciples are going to fall away. Then Jesus proves his declaration by quoting the scriptures.

“I will strike the shepherd, and the sheep will be scattered.” This comes from Zechariah 13:7. Notice that it is God that is striking the shepherd. “Striking” is an indication of a violent death. God will strike down his appointed leader and scatter his people as a judgment for their sins. This is what the message was in its original context in Zechariah. But the rest of the context of Zechariah 13 is very important to the meaning of this quotation. The shepherd will be struck and the sheep will be scattered in judgment. But there would be a remnant. Listen to what Zechariah says.

“And I will put this third into the fire, and refine them as one refines silver, and test them as gold is tested. They will call upon my name, and I will answer them. I will say, ‘They are my people’; and they will say, ‘The Lord is my God.’” (Zechariah 13:9)

Zechariah says that God striking the shepherd was going cause most to perish but also make it possible for the few to call on the Lord’s name and for the Lord to respond that we are his people. That is what is about happen. Jesus’ point is that this time is going to be a critical time for his disciples. This is going to be a time of testing. God is the ultimate agent of the events that are happening. Everything is according to God’s design. This will be a difficult time and they are all going to fail. “You are all going to fall away.” Jesus knows exactly what is going to happen on this night. He will be struck and his disciples will abandon him. It is important to keep this in mind as we read this text. Jesus knows exactly what is going to happen. Jesus knows that his closest companions will abandon him. Jesus knows that one of his closest friends will betray him.

But listen to the hope of Mark 14:28. Jesus predicts a reunion and restoration of his disciples. After Jesus is raised from the dead, he will lead these disciples to Galilee. Jesus will reunite his scattered sheep. Now you have to love the zeal and heart of Peter. In Mark 14:29 Peter declares that this might be true of these other disciples, but he will not abandon Jesus. They may all fall away, but he will not. What a wonderful claim of his devotion to Jesus! But look at what Jesus tells Peter in Mark 14:30. This very night before the rooster crows twice, Peter will deny Jesus three times. Would you believe this if it were told to you? How could Jesus say that I would deny Jesus three times before morning? Yet this is what Jesus says which leads Peter to be even more emphatic. Peter will die before he would deny Jesus (Mark 14:31). Even the rest of the disciples say the same. We will die before we would ever deny you! They all declare their loyalty, no matter the cost, even to the point of death. We will stand by Jesus. Those claims are going to be tested. Such loyalty and faith can only be meaningful if actually tested. They will be tested this very night to remain true to the words they have just confessed.

Jesus’ Prayer and the Disciples’ Weakness

(Mark 14:32-42)

We cannot understate the weight that is on Jesus’ shoulders at this moment. Jesus comes to Gethsemane and tells his disciples to sit there while he goes to pray. He takes Peter, James, and John with him and “began to be greatly distressed and troubled” (Mark 14:33). Jesus tells them this in Mark 14:34. “I am deeply grieved to the point of death” (Mark 14:34; CSB). He tells the disciples to remain there and keep watch. Jesus is not immune to the concerns of what lies ahead of him. There is nothing easy about what he is going to experience.

What do we see Jesus do when he is deeply distressed and troubled? Jesus goes to his Father in prayer. Jesus prays that if it is possible that this hour might pass from him. The concern here is something that I want to speak about in later lessons. But for now I would like for you to consider what Jesus is expressing. Is Jesus simply about self-preservation and getting out the task he has come to fulfill? I do not think so. Rather, the concern seems to be about this particular path. There is no other way to bring about the new exodus and redeem the world except through the cross. We cannot overstate the horror of the cross. Sometimes we understate what Jesus did. We simplify the message of Jesus as that he simply died. But friends, Jesus did not simply die. The path to redeem the world is not by living a perfect life and then quietly dying in his sleep. Dying is not the issue. The cross is the issue. He must die by scourging and crucifixion. Crucifixions were so awful that Roman citizens were not allowed to be killed this way and Romans refused to even speak of it. Satan has been tempting Jesus away from the cross when you look at the temptations in the wilderness. The incalculable horror of the cross weighs upon our Savior.

Thus Jesus says in Mark 14:36, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.” Of course it reveals the humanity of Jesus to desire to avoid one of the most excruciating deaths that has ever been known. People lasted days on the cross with nails through their hands and feet, bleeding, hungry, body in shock, difficulty breathing, as the functions of the body so slowly begin to shut down little by little. Is there another way? But notice what ultimately matters to Jesus. All that matters to Jesus is the will of the Father. Jesus emphasizes his willingness to submit to the Father’s will. Jesus brings his needs and desires to God but all that ultimately matters is God’s will. This is ultimately what prayer is for: to align our will to God’s will. This is exactly what Jesus does.

Please hear this: Jesus’ will to obey the Father is stronger than his desire to serve himself. This stands in contrast to what Jesus just told the disciples. They will be more concerned about self-preservation than the will of God. They will all fall away. They will all abandon him. No one will stand with Jesus in just a few hours. In fact, Jesus returns to his disciples and finds them sleep (Mark 14:37).

Now look at Jesus’ concern. Is Jesus’ concerned about himself? No, he is concerned for them. They need to stay awake and keep watch because they are going to enter into temptation. This is going to be difficult moment. There is nothing easy about what the disciples are going to experience. So he tells them that they need to be spiritually alert and not give into the flesh. Stay awake and watch! This is going to be a time of temptation for everyone. Notice that Jesus does not call Peter by the name he gave him, which means “rock,” but calls him Simon. You have claimed to be faithful to the end with me but you are not ready even for one hour!

Listen to what Jesus says. “The spirit is indeed willing, but the flesh is weak” (Mark 14:38). This is a critical truth and reflective of the problem every disciple faces. There is a war between our spirits and our flesh. There is what we want to do and what we claim we want to do and what we will actually do. So Jesus comes to them to make sure they are prepared for the temptations that lie before them. Then Jesus returns to praying to the Father again. Jesus comes back and they are sleeping again. Look at Mark 14:40. “They did not know what to answer him.” Have you felt that way? What a complete failure! Jesus says to stay awake and be ready and they completely fail and the disciples simply have no defense. Rather than staying awake and getting spiritually prepared through prayer, the disciples are sleeping. Now it is too late. Now is the time. The betrayer is near and the events are now going to unfold.

Jesus Arrested

(Mark 14:43-52)

Now an intimidating crowd comes to arrest Jesus. The crowd has swords and clubs. Do you see them coming with Judas leading the way? Judas walks up to Jesus, calls him rabbi, and kisses him. This was the sign to the crowd to know who they were to grab. So with their swords and clubs forcibly grab Jesus. One of the disciples pulls out his sword and cut off the ear of the high priest. One is ready to fight for Jesus. But Jesus puts an end to this. He tells the crowd that they could have arrested him at any time in the temple when he was there each day. Why are they coming with clubs and swords? This is not going to be a fight but the fulfillment of the scriptures. Then we read such painful words in Mark 14:50. “And they all left him and fled.” Sometimes we think the danger was only for Jesus but these verses show that this is not the case. You will notice that the crowd is also seizing the disciples. So much so that they seized one man, but he left is linen cloth and ran away naked. They grab his clothes and he just lets those clothes be ripped off of him and he runs for his life. “Then they all deserted him and ran away” (CSB). All of them said just an hour earlier that they would not abandon Jesus. They would not run away. But then they did.

He was despised and rejected by men, a man of suffering who knew what sickness was. He was like someone people turned away from; he was despised, and we didn’t value him. Yet he himself bore our sicknesses, and he carried our pains; but we in turn regarded him stricken, struck down by God, and afflicted. But he was pierced because of our rebellion, crushed because of our iniquities; punishment for our peace was on him, and we are healed by his wounds. We all went astray like sheep; we all have turned to our own way; and the LORD has punished him for the iniquity of us all. (Isaiah 53:3-6 CSB)

Applications

This account is here as more than just a retelling of history. Mark is teaching us about discipleship and the way of the cross as we follow Jesus to the cross. So what important messages are here for us? The message from the disciples should loom large over our hearts. How easy it is for us to think that we would be able to withstand any trial or difficulty that can come against us! How easy it is for us to declare that we would not forsake our Savior! How easy it is to think that others may fail but that we would never fail! Reading verses 50-52 should chill us. We think we will stand. But will we? Jesus is teaching us so much in these final hours of his earthly life.

We learn from our Savior what to do in times of distress. Jesus turns to the Father and prays, “Abba, Father, all things are possible for you.” I want for us to see the intimacy of the relationship Jesus has with the Father that he can call him, Father. Are we able to do what Jesus did? Jesus has a special relationship with the Father. So can we model what Jesus does here in Gethsemane? Consider what the apostle Paul wrote to the Christians in Rome.

For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” (Romans 8:14-15 ESV)

What does Paul say we can do? We have received the adoption as children so that we also can cry out to God as our Father just like Jesus did. What we see Jesus doing in Gethsemane is teaching us to come to God for help in our times of temptation and distress. In fact, Jesus is instructing his disciples to be awake and ready. Keep watching because temptation is always around the corner.

Please also notice how Jesus prays in his distress. His prayers are to align his will to God’s will. His concern is not self-preservation but about the will of the Father. This is the essence of the heart of the disciple. As disciples we must be cross-focused. The way to glory with the Father is through the cross, not avoiding it. It is so easy for our prayer life to turn into prayers of self-preservation. We pray to God only for positive outcomes during terrible ordeals. But notice what we see in Jesus. He expresses his desire but his prayer rests in the power of the Father. “All things are possible for you.” “Yet not what I will, but what you will.” Think about our prayers ending in this way: Father, do not do what I want, but do what you want in this moment. Have your desires fulfilled right now in my life, Lord! Let your glory be displayed through what I am experiencing right now.

Like the disciples, we know this what we ought to do. We know that prayer is the answer to our deepest distresses and fiery temptations. So why do we not do this? I believe the answer is what Jesus proclaimed to his disciples. “The spirit is indeed willing, but the flesh is weak.” In short, we think we are ready but actually we are not. The time of testing and temptation comes and we abandon Jesus just like these disciples did but we were not aware of how unprepared we were. We said we were ready but we really weren’t. We said we would be loyal no matter the cost, but when things get tough, we did not fulfill what we claimed we would do. Our hope and help is to see that there is nothing wrong with being distressed and troubled. There is nothing wrong with being sorrowful. Jesus was deeply distressed and troubled. But what is the answer in the moment of crisis? The answer is to not run. The answer is to pray. Before we come to the moment of crisis and distress we need to be spiritually alert and depending on the Father so that we will not run when the challenge of our faith comes. Jesus is showing us that we can come to the Father just like he did.

Pray for strength. Pray to have our will aligned to God’s will. Pray for God’s will to be glorified and displayed. Pray for our ability to stand and not run from the Lord during our trials. Pray that suffering will not cause us to more worried about self-preservation than the will of the Father. Once we come to this point, let us take hope in the words of Jesus from Mark 14:28. Even after the sheep are scattered, Jesus raises from the dead and leads us forward in the journey of faith with him.

Denied

Mark 14:53-72

Brent Kercheville

Please note that the recorder missed approximately the first eight minutes. Jesus and his disciples had left the temple mount, crossed the Kidron Valley, and came to the Mount of Olives. Jesus was praying in anguish because he knew the horror of the cross lies ahead of him. Now his time has come. Judas, one of his close companions, has led an intimidating crowd to arrest Jesus. The crowd seizes Jesus and all of the disciples left Jesus and ran away. Jesus is alone as the crowd takes Jesus away to the high priest.

Rejected

(Mark 14:53-65)

What we see is a gathering of the opponents of Jesus. The chief priests, elders, and the scribes all gather together with the high priest for trial of Jesus. But before we examine the trial, we are told that Peter has returned to the proximity of Jesus. After everyone runs away when Jesus is arrested, once the coast was clear, we see Peter following Jesus at a distance until he comes to the high priest’s courtyard. So he sits among the guard, warming himself by the fire.

Now we are told the plans of these religious leaders. The chief priests and the Sanhedrin were looking for evidence against Jesus so that they could put him to death. Now think about what this just said. They do not have any evidence to put Jesus to death. They have convened this trial because they are looking for any reason to put Jesus to death. But notice Mark 14:55 reveals that they cannot find any evidence to put Jesus to death. This is a carefully orchestrated plan. They gather people to make false testimony against Jesus, but even these false charges did not agree with each other. Remember that bearing false witness is a direct violation of God’s law. It is one of the Ten Commandments. But rather than release Jesus, the leaders continue to look for a way to have Jesus executed. So some stand up and give this false testimony.

“We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’” (Mark 14:58 ESV)

Notice that this is false testimony and the false testimony given about this did not agree either (Mark 14:59). The charge is that Jesus personally threatened the temple. The charge is not merely that Jesus predicted the demise of the temple, which we know Jesus did do (see Mark 13). Remember that the temple was the dwelling place of God. So this is considered blaspheming against God’s house to say that it is a sanctuary made with hands, rather than the dwelling place of God. But, as the text notes for us, this is not what Jesus said. None of the false witnesses’ testimonies agree. So the high priest tries to get Jesus to say something incriminating. The high priest challenges Jesus to give an answer to the lies that were being offered. But Jesus remains silent, just as Isaiah 53:7 prophesied.

Like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. (Isaiah 53:7 ESV)

Jesus refuses to answer the false charges. So the high priest takes matters into his own hands because they are going to do anything they can to get something on Jesus so that they can have him killed. The high priest asked, “Are you the Christ, the Son of the Blessed?” The high priest cuts to the chase. Are you the Messiah, the Son of God? Jesus will not deny himself but accepts the title. Jesus is the Messiah. Jesus is the Son of God. But then Jesus says more. “You will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” Jesus directly proclaims judgment against the leaders and the nation of Israel. Jesus will be vindicated by God at his right hand and come in judgment against the high priest and the nation. Jesus declares himself to the Messiah and God himself. This is what ends the trial. The high priest has what he wants. The high priest declares Jesus as blaspheming and worthy of death.

Now the attack on Jesus begins. Some begin to spit on him. They cover his eyes and punch him, asking him to prophesy who punched him and what will happen. Jesus said this was going to happen in Mark 10:34. Isaiah 50:6 also prophesied that the servant of God would suffer in this way. They mock him and the guards take Jesus and beat him.

Denied

(Mark 14:66-72)

While this is happening to Jesus, our attention returns to the courtyard where we left Peter warming himself by the fire among the guards. A servant girl of the high priest passes by and, after looking closely at Peter, identifies him as a companion of Jesus. But Peter denies it (Mark 14:68). Listen to what he says. “I neither know nor understand what you mean.” In our words, Peter says that he has no idea what this servant girl is talking about. With this, Peter gets up and move to the entryway of the courtyard and the rooster crowed. But the servant girl starts telling the people standing around that Peter is one of the companions of Jesus. He is one of them. Peter denies it again. I am not a companion or follower of Jesus.

But then one of those standing there says directly to Peter, “Certainly you are one of them, for you are a Galilean.” Now do not reading Peter cursing as profanity. He is either pronouncing a curse on himself if he is lying about knowing Jesus, as the ESV indicates, or a curse upon the people there for not believing what he is saying, as the NIV indicates. In either case, this is a powerful, vehement denial of knowing Jesus. Peter takes an oath saying, “I do not know this many you are talking about.” As soon as Peter said it, the rooster crowed again. Then Peter remembered what Jesus said about denying Jesus three times. Peter had declared that he would never deny Jesus. But now he has done it. So Peter completely breaks down weeping.

Denying Jesus

It is a historical account that cuts to the heart. Peter feared the hostility that he would receive if he admitted his relationship with Jesus. It was more important to Peter to save himself rather than confess Jesus. What must be striking about what Peter did is that he denied Jesus so that he could preserve his life! Please remember what Jesus taught to his disciples earlier.

For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. For what does it profit a man to gain the whole world and forfeit his soul? For what can a man give in return for his soul? For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels. (Mark 8:35-38 ESV)

Just think about this monumental failure and the reality of why it is such a failure. We must hold Jesus as more precious to us than even life itself. We must love Jesus more than we love the opinions and honor of others. Listen to it: whoever desires to save his life is going to lose it. Whoever is ashamed of Jesus, Jesus will be ashamed of that person in the coming judgment.

Denial is simply concealing who we are. This is what Peter is doing. He is hiding who he is. He is not going to proclaim that he is a follower of Jesus. He is not going to admit that he is here because he loves Jesus. The reason why is because it is not to his personal advantage. This is the shift that is happening in our society. People were very happy to claim to be a follower of Jesus because there was a personal advantage. Think about how politicians would run for office and they had to claim to be a Christian or they had no chance of success. They may not have been a Christian at all but confessing Jesus was good. The same was true at work. Then the shift happened in the last couple decades where it was not popular to be a Christian but it was still good. You were considered trustworthy, ethical, a hardworker, and more so it is still social acceptable to claim Jesus. Now what happens if you claim Jesus in your life? Are you looked on positively? Not too often and because of this people no longer claim to be Christians. Politicians do not. People of influence do not. Now here we are and what are we going to do when it is no longer socially advantageous for us to claim Jesus? Do we hide Jesus from work? Do we hide Jesus from our community? Do we hide Jesus from our circles of influence?

The question that we have to ask ourselves is: are we knowing and claiming Jesus no matter what or only when it is acceptable to do so? Do our co-workers know that we are Christians? Do our neighbors know what we are Christians? Does our family know that we are Christians? Do our friends know that we are Christians? Are we hiding Jesus for fear of the repercussions that could come from such a claim? Or do we only claim Jesus when it is socially advantageous for us?

There is no such thing as a hidden disciple. We cannot be hidden disciples. Jesus said, “Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:16). We cannot be hidden disciples. A disciple shines as light or that person is not a disciple. Who do we want to know about Jesus? Who do we not want to know about Jesus? We need to see that what Peter did here was a massive failure. We need to see what it is a massive failure on our part when we do not shine our light and claim Jesus to be that light. It is the very purpose that God has given to each one of us here. Claim Jesus and shine as light.

God help us to stop being afraid of our society. God give us a heart of repentance for how many times we have hidden our relationship to Jesus from others. We cannot claim Jesus only when it is convenient, socially acceptable, or socially advantageous to us. Let me connect the above passage from Mark to help us see what this gospel is doing. Look at Mark 8:34. Before Jesus says anything about being ashamed of him or saving your own life, listen to how he started that teaching in Mark 8:34.

And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. (Mark 8:34 ESV)

This is part of what carrying the cross looks like. We will not deny Jesus. We will claim the relationship and proclaim the relationship. Think about all the things we promote on our social media pages. We will promote food, family, pets, politics, social causes, and the like. But are we will to promote Jesus? Will we show people who we love and what matters most to us? Or are we afraid of the potential consequences? No one can be a hidden disciple. Let your light shine so that others may see and glorify God.

Crucified

Mark 15:1-39

Brent Kercheville

Jesus has been tried by the Jewish leaders who have convened in the middle of the night and condemned Jesus to death because he is the Messiah, the Son of God. Peter has denied the Lord three times in a matter of hours during this night. The other disciples have run away for their lives. From a human perspective it looks as if everything is going completely wrong. Nothing seems to be going right in this story. But everything is going exactly to God’s foreknowledge and plan. Nothing is going wrong at all. The great irony of this historical account is that everything that we are reading and will continue to read today is what God wanted to happen. Let us not forget what God said through the prophet Isaiah regarding his servant, “It was the will of the Lord to crush him” (Isaiah 53:10).

Pilate’s Trial

(Mark 15:1-20)

The Jewish leaders now take Jesus to Pilate for execution. So Pilate asks Jesus if he is the king of the Jews. Jesus says, “You have said so.” It is a qualified affirmation, not a complete affirmation. This is really not who he is exactly. In one sense, yes, but in many other senses, no, he is not merely the king of the Jews. So the chief priests accuse Jesus of many things. Remember that we learned from the last paragraph that they do not have any charges against Jesus. They do not have anything that is worthy of death. So they are going to say whatever they can say to try to get something to stick. If they can name enough bad things, then Pilate might go ahead and put Jesus to death. With the accusations flying, Pilate asks Jesus if he has any response or defense. Yet again, Jesus says nothing.

Now Mark 15:6 is interesting. During the Passover feast it appears that Pilate would set a prisoner free. This mirrored the actually imagery of the Passover feast where Israel, as prisoners of Egypt, were set free by the power of God. Isaiah 61:1 predicted a new exodus would come when the prisoners would be set free. Imprisoned at this time were a bunch of rebels, people who were worthy of death. In particular, there is a man named Barabbas who had committed murder during a rebellious uprising. This is not a good guy. He is not someone who should be released. So Pilate uses this as an opportunity to free Jesus. “Do you want me to release for you the King of the Jews?” (Mark 15:9). The reason why Pilate tries to do this is because he knows that there are no charges against Jesus. The leaders have delivered Jesus to Pilate out of envy and self-interest (Mark 15:10). But the chief priests stir up the crowds to get Barabbas released instead. Pilate then questions the crowd regarding Jesus. What is he supposed to do with him? Obviously execution is not on his mind. But the people shout, “Crucify him!” Pilate responds by asking what the crime Jesus has committed. The crowd does not have an answer. They just shout louder and louder, “Crucify him!” So wishing to satisfy the crowd rather than deliver justice, Pilate releases Barabbas, has Jesus scourged and delivers Jesus to be crucified.

The soldiers take Jesus away and a company of soldiers is called together. They put a purple robe on Jesus and place a crown of thorns on his head. This is mockery of his kingship. Jesus claims to be king so the soldiers mock this claim by making him look like a brutally beaten king. He’s been scourged. Now this beaten individual stands before them with a purple robe and a crown of thorns. So they fall on their knees and pay homage to him, saying, “Hail, King of the Jews!,” while hitting Jesus in the head with a stick. Once they are done with their mockery, they take the purple robe off of him and put his own clothes back on him. Now they lead Jesus on the path to the place of his crucifixion.

Jesus Crucified

(Mark 15:21-32)

Someone who was walking by named Simon was compelled to carry Jesus’ cross. Clearly Jesus is unable to carry it any longer after the scourging he had endured. Now there is something surprising about Mark 15:21. Mark records the children of Simon as Alexander and Rufus. Why would this be recorded? It would only be recorded because these men were or became Christians so that the audience would know who they were. Otherwise there is no point in giving their names. If Simon was a disciple or became a disciple after this event, or if the children became disciples because of what happened to their father, we do not know the timeline. But Mark is presenting a picture that he has been developing throughout the whole book: a disciple must carry the king’s cross. To be a disciple of Jesus we must carry the cross. Now this very moment happens. This is what discipleship looks like: following Jesus on the road of shame and mockery because he is the king.

Then they arrive at the place of crucifixion in Jerusalem called “The Place of the Skull.” Then the soldiers offer Jesus wine. Wine was sometimes given as an act of mercy to condemned prisoners to dull the pain. We do not know if this is the reason behind the soldiers doing this. There is no reason they would be merciful here. It may be that the soldiers are furthering the mockery, providing “the king” with the “finest of wines,” if you will. But Jesus refuses to play their games but will face death with dignity.

Next we read the chilling words that simply cannot be understood with the gravity and depth today because we have never seen this happen: “And they crucified him.” Jesus is nailed to the cross beam and the cross beam was placed on the post and then his feet are nailed to the post. The soldiers divide up his clothes, casting lots for them. The charge worthy of death was now proclaimed to all those standing around: “The King of the Jews.” Two other criminals were also crucified at the same time with Jesus, one on each side of him.

The mockery continues as those who pass by hurl insults at him, telling him to come down the cross if he was so powerful. “You have the power to destroy the temple and rebuild it in three days! How about you just save yourself!” Just come down from the cross if you are so powerful. Even the religious leaders engaged in the mockery. “He saved others but he cannot save himself.” Then they say, “Let the Christ, the King of Israel, come down now from the cross that we may see and believe” (Mark 15:32). Think about all the things Jesus could have done at this moment. Jesus could have come down from cross. Jesus could have worked a miracle to dazzle the minds of the crowd. But Jesus accepts the insults. I hope that we are seeing that the big issue with the cross is the shame. It is a death filled with shame. Most criminals were crucified naked and people are just raining down insults upon him. The insults become unbelievable in Mark 15:32. Even those crucified with Jesus also heaped insults on him. The glorious Lord and Savior is just having shame upon shame poured over him. Mockery is not the path of heroes. To the whole world, the cross is declaration that God cannot be working through this shameful suffering person. Yet we know that this is exactly what God is doing. The cross looks like one thing, rejection and shame, it is actually God’s salvation. Keep this in mind because we are going to see what Jesus says next.

Jesus’ Death

(Mark 15:33-39)

At noon, darkness covers the land which is symbol of God’s judgment. We have seen that idea in the prophets repeatedly. For three hours in the middle of the day there is complete darkness. Eclipses do not last three hours, as we know recently when we had an eclipse last year. An eclipse lasts minutes. This is the supernatural judgment of God being displayed on Israel. Then Jesus cries out, “My God, my God, why have you forsaken me?” These are the only words that Mark records of Jesus speaking from the cross, indicating their great significance. Why does Mark want us to key into these words?

Should we take these words at face value and declare that the Father abandoned the Son at this moment on the cross and Jesus feels that, crying out his Father who is now not listening? We need a compelling reason to not read the text this way since this is what the text sounds like. But I believe a closer examination of the scriptures will show us that we need to look at the text differently. First, Jesus said that the Father would not forsake him.

Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone. Yet I am not alone, for the Father is with me. (John 16:32 ESV)

So Jesus says that the disciples would abandon him but that his Father would not. Further, Isaiah’s prophecy did not declare that God would forsake the suffering servant but that this is how the people would see him.

He was despised and rejected by men, a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. (Isaiah 53:3-4 ESV)

We considered Jesus afflicted, smitten, and struck down by God. Not only this, the gospel tells us that it is the ninth hour which was the hour of prayer. These words were penned by David in a psalm about the prayer of a righteous sufferer. The first sentence of Psalms 22 is, “My God, my God, why have you forsaken me?” This psalm is perfect to proclaim to those who are passing by, mocking, and watching him because Psalms 22 predicted everything that these people were doing.

But I am a worm and not a man, scorned by mankind and despised by the people. All who see me mock me; they make mouths at me; they wag their heads; “He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!” (Psalms 22:6-8 ESV)

I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted within my breast; my strength is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death. For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet— I can count all my bones— they stare and gloat over me; they divide my garments among them, and for my clothing they cast lots. (Psalms 22:14-18 ESV)

They are doing everything in this psalm. Jesus is quoting the psalm to have them realize that this is all happening according to the will and foreknowledge of the Father. The psalmist shows that the enemies are bringing about his death and this is the prayer of the righteous sufferer. Listen to what the psalmist says next.

But you, O LORD, do not be far off! O you my help, come quickly to my aid! Deliver my soul from the sword, my precious life from the power of the dog! Save me from the mouth of the lion! (Psalms 22:19-21 ESV)

After asking why he is forsaken, David is noting that the Lord is listening and will come to his aid. He is praying for salvation and vindication. But then God does answer him and vindicate him in the rest of the psalm.

You have rescued me from the horns of the wild oxen! I will tell of your name to my brothers; in the midst of the congregation I will praise you: You who fear the LORD, praise him! All you offspring of Jacob, glorify him, and stand in awe of him, all you offspring of Israel! For he has not despised or abhorred the affliction of the afflicted, and he has not hidden his face from him, but has heard, when he cried to him. (Psalms 22:21-24 ESV)

Notice that the message is that what looks like abandonment was not. What looks like shame and rejection is actually proof of the sufferer’s righteousness. The acceptance of God and the rejection of the world is the path of godliness. One scholar rightly notes, “Jesus therefore did not simply let out an anguished wail of pain but deliberately quoted this lament, which moves from an expression of pain to confidence in God’s deliverance. Why would Jesus cry out to an absent God unless he believed that God was indeed there to hear and able to deliver him? … Jews in Jesus’ day were immersed in the Scripture the way moderns are immersed in television and movies, and they would know that Psalms 22 begins with despair but ends on a triumphant note.” Jesus is identifying himself as a righteous sufferer.

Notice after uttering these words the vindication begins as God answers him. The darkness ends and the curtain of the temple is torn in two from top to bottom. It is a picture as if God is tearing the curtain since it is torn from the top to the bottom. The gospel began with God tearing open the sky at the baptism of Jesus and declaring Jesus to be the Son of God. Now God tears the curtain to the temple (same Greek word) and notice what happens next: the centurion confesses Jesus to be the Son of God. The gospel has come full circle. The new way to the Father has been opened through Jesus. Jesus’ divine sonship and glory are confirmed through his suffering on the cross. The temple is forsaken, not Jesus. Jesus will be raised but the temple will be destroyed.

The Message

The message of the crucifixion of Jesus in Mark’s gospel jumps off of the page. There are so many pictures of us in this account. First, the innocent is crucified so that the guilty rebels can be set free. The releasing of Barabbas represents all of us being released from our sins because Jesus was crucified. The mockery of God is what we do. We mock God for what he is doing.

Second, everyone is mocking that God clearly cannot be working through this suffering person because he cannot save himself. Yet this is exactly what God is doing. In Jesus we are learning a critical message: God does work through suffering, difficulty, and weakness. Jesus is the proof. God can and is absolutely present with those who suffer for him. It can absolutely look like we have been abandoned by God. People can say to us that we have been abandoned by God. But we learn through Jesus that things in life are not what they seem. Just because something looks terrible does not mean God is not there nor does it mean that this is not God’s plan. God works through suffering, difficulty, and weakness.

Third, we are Simon who are to carry the cross of Jesus, allowing ourselves to accept the shame of the cross to follow him. Knowing the above point, we are willing to carry the cross because we understand that this is how God works through us. We need to deny ourselves and carry the cross. We need to follow him to the cross.

Fourth, we are the centurion who are to confess to the world that Jesus is the Son of God who has been vindicated by his Father. What we see Jesus going through is not something to be ashamed of, but to rejoice and praise. We are not ashamed of the gospel because it is the power of God for salvation to everyone who believes (Romans 1:16). Salvation is through suffering. Rescue is through forfeiting our lives. Help and hope come from denying ourselves and following Jesus to the cross.

Risen

Mark 16:1-8

Brent Kercheville

In our last lesson we witnessed the mockery and shame that came from being crucified. After taking his last breath, the centurion confesses that Jesus truly was the Son of God (Mark 15:39). We learn that some of the disciples of Jesus were watching these events unfold from a distance. Mary Magdalene, Mary the mother of James and Joses, and Salome were there along with other women. They became followers of Jesus in Galilee and came with him to Jerusalem when Jesus and his apostles came. The women are witnesses to the death of Jesus.

According to Deuteronomy 21:22-23 the body of an executed criminal must be buried the same day. Considering that Jesus gives up his life at 3pm and that sundown on the Jewish clock was the beginning of the next day (6pm), there is not much time to take care of Jesus’ body. Joseph of Arimathea, who was a respected member of the Sanhedrin council courageously asks Pilate to take his body. Notice that the text points out for us that Joseph was also looking for the kingdom of God. Joseph is a disciple of Jesus, as noted in the other gospel accounts. Being a disciple of Jesus, he wants the body to prepare it for burial.

When Joseph goes to Pilate to ask for the body, Pilate is surprised that Jesus was already dead. We noted a few times through this narrative over the past few weeks that crucified victims would last days on the cross, not hours. But Jesus is already dead. We have noted many reasons why he would be dead so quickly. First, we noted that the severity of the scourging was so significant that Jesus was unable to carry his cross. Second, Jesus is the Passover lamb who is dying for the sins of the people. This is the Passover and Jesus is setting the world free from their sins through this sacrificial act. Third, Jesus said that he gives his life and no one takes it from him. Jesus is not trying to stay alive as long as possible like most humans. Jesus, at the right time, declares that his work is finished and gives his life. Pilate summons a Roman centurion who confirms for Pilate that Jesus was indeed dead and the body was given to Joseph.

Joseph takes a linen cloth, takes the body down from the cross, wraps his body in the linen cloth, and places Jesus’ body in a tomb cut from a rock. Once the body was placed and properly cared for, a stone was rolled against the entrance of the tomb. Two of the women, the two Marys, saw exactly where Jesus’ body was laid to rest.

The Resurrection

(Mark 16:1-8)

Once the Sabbath was complete (6pm), the women are able to go to the marketplace and purchase spice to anoint the body of Jesus. The purpose of the spices was to help cover the stench of decay that would occur. In the first century, a body would be allowed to decay in the tomb for one year. The spices would be put in the tomb to help with the smell. After a year, the family members would return to the tomb, remove the bones and place them in an ossuary (bone box). So it is late Saturday night when the women purchase the spices but it is too dark for anointing Jesus’ body. So, according to Mark 16:2, early in the morning of the next day, the first day of the week, the women go to the tomb to anoint Jesus’ body. Mark 16:3 reveals that these women have no expectation of anything except the body being in the tomb. They do not think the body will be gone. They are trying to figure who they are going to get to roll away the heavy stone from the mouth of the tomb.

But when the women get to the tomb, they saw that the very large stone had been rolled away. They enter the tomb to look and see if the body of Jesus was still there. Rather than seeing the body of Jesus, they see a young man sitting on the right side, dressed in a white robe. This, of course, led to the women being alarmed. But the young man in white says something very important in Mark 16:6.

“Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him. But go, tell his disciples and Peter that he is going before you to Galilee. There you will see him, just as he told you.” (Mark 16:6-7 ESV)

The young man says that the women are in the right place. This is where the body of Jesus was placed after being crucified. But he is not here. He has risen. Now Mark 16:7 is very important. Remember that on the Mount of Olives Jesus told his disciples that they were all going to fall away and be scattered. “But after I am raised up, I will go before you to Galilee” (Mark 14:28). Peter then argued that they might all fall away, but he would not. This is what the women are being told. Go tell the disciples that Jesus is doing what he said he would do. He would raise from the dead and go ahead of them to Galilee. You will see him there.

The Hope of the Resurrection

Jesus’ resurrection reveals to believers the true way to life. Those who think life comes from avoiding suffering and hardship are shown to be wrong. Jesus’ life teaches that the way to a full life is through service, hardship, pain, and suffering. Jesus’ resurrection shows that death is not the end. Jesus was not left in the grave and neither will we be left in the grave. By submitting to death, Jesus found life (cf. Mark 8:35). Surrendering to his will and way is how we actually find fullness of life as God intended. We give to gain. Jesus shows victory by being the selfless servant. This is the hope found in the resurrection of Jesus. Death is not the final say on our lives.

But there is even more hope that is presented for us in the resurrection of Jesus. The message to the women is not only to go tell the disciples that Jesus is going before them to Galilee. Carefully read Mark 16:7 again. “But go, tell his disciples and Peter….” Those two words: “and Peter.” Peter has dramatically failed by denying Jesus three times in a span of a few hours. Peter who has been the leader of the apostles publicly proclaimed that he would rather die than deny Jesus. Even with his catastrophic failure of faith, the directions are clear: do not exclude Peter when you go tell the disciples to go to Galilee. Peter is not out. He may think he cannot return but Jesus is inviting him to return. It is never too late for you to choose to repent and come to Jesus. Jesus died and rose from the dead so that your sins could be covered by the blood of Jesus. Jesus did not come because you did not need him. Jesus came because we did. We cry out that we have failed. Jesus says that is why he came.

The Moment of Decision

Now look at Mark 16:8. The women run from the tomb, trembling and astonished. They said nothing to anyone for they were afraid. This seems like a weird ending, doesn’t it. It seems to not make sense unless we have been following the message of this gospel from the beginning. The book of Mark ends like the book of Acts: suddenly and open-ended. Ending with the message of fear has been a decisive point in this gospel. Fear has been the pivot point in the lives of many people in the gospel.

In Mark 4:40-41 we saw Jesus asleep on the boat and disciples panicking that they are going to perish with Jesus on the boat. “He said to them, ‘Why are you so afraid? Have you still no faith?’” When we looked at that lesson we noted that fear can be a great challenge to faith. Fear is a pivotal moment when we will decide whether we will have faith or if we will not. Fear is supposed to lead to faith.

Look at Mark 5:15. Jesus has cast out powerful unclean spirits from a man. When the people of the city and country saw what happened, they were afraid and begged for Jesus to leave (Mark 5:17). Fear did not lead to faith but unbelief. They saw the sign but they did not believe.

Look at Mark 5:33 where the woman with the flow of blood touches the garment of Jesus and is healed. Jesus stops the crowd and asks who touched him. She falls down in fear and tells him all that happened. Jesus told her, “Daughter, your faith has made you well; go in peace, and be healed of your disease” (Mark 5:34). At that same time, a messenger comes to Jairus, telling him that his daughter is dead. It is too late to bring Jesus to heal your daughter of her illness because she is now dead. Do not trouble the teacher any longer. But Jesus says to Jairus, “Do not fear, only believe” (Mark 5:36).

Look at Mark 6:50. Jesus is walking on the water and the disciples think they are seeing a ghost and are terrified. Jesus tells the disciples, “Take heart; it is I. Do not be afraid.” But listen to what Mark says next. “And they were utterly astounded, for they did not understand about the loaves, but their hearts were hardened” (Mark 6:52). Yet again the great miracle happens which creates fear which is to lead to faith.

In Mark 9:32 Jesus teaches his disciples that the Son of Man is going to be killed and raised from the dead three days later. “But they did not understand the saying, and were afraid to ask him.” Fear left to itself prohibits faith. Fear is supposed to lead to faith. Their fear should have caused them to ask for further understanding. Instead, their fear keeps them from understanding. This same thing happens again in Mark 10:32 where fear keeps the disciples from understanding.

In Mark 11:18; Mark 11:32, and Mark 12:12 the Jewish leaders’ fear of the people keep them from understanding Jesus to be the one sent from the Father.

Fear has been a critical theme in this gospel. But the point of the fear is to ask the audience if fear will lead to faith. The gospel ends with a challenge to every reader. What will you do with this amazing event? Jesus rose from the dead. This is an undeniable fact. The tomb is empty. The enemies of Jesus who did not want to believe and wanted to discredit Jesus would not open the tomb and show the body of Jesus, thus disproving the claims of the disciples. The tomb is empty and Jesus was seen by over 500 people after he rose from the dead. Will you have faith in what has been revealed to you?

The point of the resurrection is not to just feel good that Jesus rose from and return to our lives as we have always lived them. The resurrection makes an impact. The resurrection is supposed to be life changing. The resurrection of Jesus challenges our faith with the Lord. Will we respond with faith, looking to Jesus as our Savior and following his path of shame, carrying our cross with him? To follow Jesus means that we are going to face the same challenges as Jesus. We are called to keep our eyes on Jesus and on the finish line. Faithful discipleship requires acting in the face of fear.

Following Jesus requires major changes to how we live our lives and how we think about this world. Perhaps the most fearful thing to consider is that we are forfeiting our lives to gain Jesus. We are accepting rejection and shame so that we can be with our Savior who has redeemed us from sin and the wrath of God. It is a fearful thing to put our lives completely in the hands of our Lord. Quite simply, we do not want to do it. We want to trust in ourselves. We want to trust in our righteousness. We want to trust in being good people. We want to rely on our wealth. We want to put our hopes in this world. It is a fearful thing to give it all and follow Jesus. But the message of the gospel and the message of the resurrection is this: do not fear; only believe. Trust that Jesus has overcome death so that we have nothing to fear if we will give our lives to him. There is every reason to fear if we try to control our lives. But perfected love in our Lord casts out fear for we know that we are with him. The resurrection of Jesus changes everything for you. But you must come to him in faith.

So the Gospel of Mark has an open ending. What will you do? When I was in middle school there were these books that you could read that had multiple endings based on the decisions you made. Twist-A-Plot books and Choose Your Own Adventure books were some of the published titles. You decided the outcome for you. The destiny was set. But you pick the path. What will you choose?

The Authenticity of M 16:9-20

By Dave Miller, PHD.

©Apologetics Press

The science of textual criticism is a field of inquiry that has been invaluable to ascertaining the original state of the New Testament text. Textual criticism involves “the ascertainment of the true form of a literary work, as originally composed and written down by its author” (Kenyon, 1951, p. 1). The fact that the original autographs of the New Testament do not exist (Comfort, 1990, p. 4), and that only copies of copies of copies of the original documents have survived, has led some falsely to conclude that the original reading of the New Testament documents cannot be determined. For example, Mormons frequently attempt to establish the superiority of the Book of Mormon over the Bible by insisting that the Bible has been corrupted through the centuries in the process of translation (a contention shared with Islam in its attempt to explain the Bible’s frequent contradiction of the Quran). However, a venture into the fascinating world of textual criticism dispels this premature and uninformed conclusion.

The task of textual critics, those who study the extant manuscript evidence that attests to the text of the New Testament, is to examine textual variants (i.e., di­ver­gen­cies among the manuscripts) in an effort to reconstruct the original reading of the text. They work with a large body of manuscript evidence, the amount of which is far greater than that available for any ancient classical author (Ewert, 1983, p. 139; Kenyon, 1951, p. 5; Westcott and Hort, 1964, p. 565). [NOTE: The present number of Greek manuscripts—whole and partial—that attest to the New Testament stands at an unprecedented 5,748 (Welte, 2005)].

In one sense, their work has been unnecessary, since the vast majority of textual variants involve minor matters that do not affect doctrine as it relates to one’s salvation. Even those variants that might be deemed doctrinally significant pertain to matters that are treated elsewhere in the Bible where the question of genuineness is unobscured. No feature of Christian doctrine is at stake. Variant readings in existing manuscripts do not alter any basic teaching of the New Testament. Nevertheless, textual critics have been successful in demonstrating that currently circulating New Testaments do not differ substantially from the original. When all of the textual evidence is considered, the vast majority of discordant readings have been resolved (e.g., Metzger, 1978, p. 185). One is brought to the firm conviction that we have in our possession the New Testament as God intended.

The world’s foremost textual critics have confirmed this conclusion. Sir Frederic Kenyon, longtime director and principal librarian at the British Museum, whose scholarship and expertise to make pronouncements on textual criticism was second to none, stated: “Both the authenticity and the general integrity of the books of the New Testament may be regarded as finally established” (Kenyon, 1940, p. 288). The late F.F. Bruce, longtime Rylands Professor of Biblical Criticism at the University of Manchester, England, remarked: “The variant readings about which any doubt remains among textual critics of the New Testament affect no material question of historic fact or of Christian faith and practice” (1960, pp. 19-20). J.W. Mc­Garvey, declared by the London Times to be “the ripest Bible scholar on earth” (Phillips, 1975, p. 184; Brigance, 1870, p. 4), conjoined: “All the authority and value possessed by these books when they were first written belong to them still” (1956, p. 17). And the eminent textual critics Westcott and Hort put the entire matter into perspective when they said:

Since textual criticism has various readings for its subject, and the discrimination of genuine readings from corruptions for its aim, discussions on textual criticism almost inevitably obscure the simple fact that variations are but secondary incidents of a fundamentally single and identical text. In the New Testament in particular it is difficult to escape an exaggerated impression as to the proportion which the words subject to variation bear to the whole text, and also, in most cases, as to their intrinsic importance. It is not superfluous therefore to state explicitly that the great bulk of the words of the New Testament stand out above all discriminative processes of criticism, because they are free from variation, and need only to be transcribed (1964, p. 564, emp. added).

Writing in the late nineteenth century, and noting that the experience of two centuries of investigation and discussion had been achieved, these scholars concluded: “[T]he words in our opinion still subject to doubt can hardly amount to more than a thousandth part of the whole of the New Testament” (p. 565, emp. added).

THE AUTHENTICITY OF MARK 16:9-20

One textual variant that has received considerable attention from the textual critic concerns the last twelve verses of Mark. Much has been written on the subject in the last two centuries or so. Most, if not all, scholars who have examined the subject concede that the truths presented in the verses are historically authentic—even if they reject the genuineness of the verses as being originally part of Mark’s account. The verses contain no teaching of significance that is not taught elsewhere. Christ’s post-resurrection appearance to Mary is verified elsewhere (Luke 8:2; John 20:1-18), as is His appearance to the two disciples on the road to Emmaus (Luke 24:35), and His appearance to the eleven apostles (Luke 24:36-43; John 20:19-23). The “Great Commission” is presented by two of the other three gospel writers (Matthew 28:18-20; Luke 24:46-48), and Luke verifies the ascension twice (Luke 24:51; Acts 1:9). The promise of the signs that were to accompany the apostles’ activities is hinted at by Matthew (Matthew 28:20), noted by the Hebrews writer (Hebrews 2:3-4), explained in greater detail by John (chapters 14-16; cf. John 14:12), and demonstrated by the events of the book of Acts (see McGarvey, 1875, pp. 377-378).

Those who reject the originality of the passage in Mark, while acknowledging the authenticity of the events reported, generally assign a very early date for the origin of the verses. For example, writing in 1844, Alford, who forthrightly rejected the genuineness of the passage, nevertheless conceded: “The inference therefore seems to me to be, that it is an authentic fragment, placed as a completion of the Gospel in very early times: by whom written, must of course remain wholly uncertain; but coming to us with very weighty sanction, and having strong claims on our reception and reverence” (1:438, italics in orig., emp. added). Attributing the verses to a disciple of Jesus named Aristion, Sir Frederic Kenyon nevertheless believed that “we can accept the passage as true and authentic narrative, though not an original portion of St. Mark’s Gospel” (1951, p. 174, emp. added). More recently, textual scholars of no less stature than Kurt and Barbara Aland, though also rejecting the originality of the block of twelve verses in question, nevertheless admit that the longer ending “was recognized as canonical” and that it “may well be from the beginning of the second century” (Aland and Aland, 1987, pp. 69,227). This admission is remarkable since it lends further weight to the recognized antiquity of the verses—what New Testament textual critic Bruce Metzger, professor Emeritus of New Testament Language and Literature at Princeton Theological Seminary, referred to as “the evident antiquity of the longer ending and its importance in the textual tradition of the Gospel” (1994, p. 105)—placing them in such close proximity to the original writing of Mark so as to make the gap between them virtually indistinguishable.

THE GENUINENESS OF MARK 16:9-20:

THE TEXTUAL EVIDENCE

In light of these preliminary observations regarding authenticity, what may be said regarding the genuineness of the last twelve verses of the book of Mark? In arriving at their conclusions, textual critics evaluate the evidence for and against a reading in terms of two broad categories: external evidence and internal evidence (see Metzger, 1978, pp. 209ff.). External evidence consists of the date, geographical distribution, and genealogical interrelationship of manuscript copies that contain or omit the passage in question. Internal evidence involves both trans­crip­tional and intrinsic probabilities. Trans­crip­tional probabilities include such principles as (1) generally the shorter reading is more likely to be the original, (2) the more difficult (to the scribe) reading is to be preferred, and (3) the reading that stands in verbal dissidence with the other is preferable. Intrinsic probabilities pertain to what the original author was more likely to have written, based on his writing style, vocabulary, immediate context, and his usage elsewhere.

Four Textual Possibilities

According to Metzger (1994, pp. 102ff.), the extant manuscript evidence contains essentially four different endings for the book of Mark: (1) the omission of Mark 16:9-20; (2) the inclusion of Mark 16:9-20; (3) the inclusion of Mark 16:9-20 with the insertion of an additional statement between Mark 16:8 and Mark 16:9 that reads: “But they reported briefly to Peter and those with him all that they had been told. And after this Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation”; and (4) the inclusion of 16:9-20 with the insertion of an additional statement between Mark 16:14 and Mark 16:15 which reads:

And they excused themselves, saying, “This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things of the spirits [or, does not allow what lies under the unclean spirits to understand the truth and power of God]. Therefore reveal thy righteousness now”—thus they spoke to Christ. And Christ replied to them, “The term of years of Satan’s power has been fulfilled, but other terrible things draw near. And for those who have sinned I was delivered over to death, that they may return to the truth and sin no more, in order that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven.”

The fourth reading of the text may be eliminated as spurious. Meager external evidence exists to support it, i.e., only one Greek manuscript—Codex Washing­toni­anus. As Jack Lewis noted: “The support for the shorter ending is so inferior that no scholar would champion that Mark wrote this ending” (1988, p. 598). It bears what Metzger called “an unmistakable apo­cry­phal flavor” (1994, p. 104). The statement does not match the style and grandeur of the rest of the section, leaving the general impression of having been fabricated. This latter point applies equally to the third ending since it, too, possesses a rhetorical tone that contrasts—even clashes—with Mark’s simple style.

The third ending represents a classic case of conflation—incorporating both verses 9-20 as well as the shorter ending—and may also be eliminated from consideration. In addition to internal evidence, the external evidence is insufficient to establish its genuineness. It is supported by four uncials (019, 044, 099, 0112) that date from the seventh, eighth, and ninth centuries, one Old Latin manuscript (which omits verses 9-20), a marginal notation in the Harclean Syriac, several Coptic (Sahidic and Bohairic) manuscripts (see Kahle, 1951, pp. 49-57), and several late Ethiopic manuscripts (see Sanday, 1889, p. 195, and Metzger’s response, 1972). Besides being discredited for conflation, the third ending lacks sufficient internal and external evidence to establish its genuineness as having been originally written by Mark.

Omission

Ultimately, therefore, the question is reduced simply to whether the verses of Mark 16:9-20 are to be included or excluded as genuine. Over the last century and a half, scholars have come down on both sides of the issue. Those who have questioned the genuineness of the verses have included F.J.A. Hort (Westcott and Hort, 1882, pp. 29-51), B.H. Streeter (1924, pp. 333-360), J.K. Elliott (1971, pp. 255-262), and Bruce Metzger (1994, pp. 102-106). On the other hand, those who have insisted that Mark wrote the verses have included John W. Burgon (1871), F.H.A. Scrivener (1883, pp. 583-590), George Salmon (1889, pp. 156-164), James Morison (1892, pp. 446-449), Samuel Zwemer (1975, pp. 159-174), and R.C.H. Lenski (1945, pp. 748-775).

The reading of the text that omits verses 9-20 altogether does, indeed, possess some respectable support (see the UBS Greek text’s critical apparatus—Aland, et al., 1983, p. 189). The weightiest external evidence is the omission of the verses by the formidable Greek uncials, the Sinaiticus and Vati­can­us, which date from the fourth century. These two manuscripts carry great persuasive weight with most textual scholars, resulting in marginal notations in many English translations. For example, the American Standard Version footnote to the verse reads: “The two oldest Greek manuscripts, and some other authorities, omit from verse 9 to the end. Some other authorities have a different ending to the Gospel.” The New International Version gives the following footnote: “The two most reliable early manuscripts do not have Mark 16:9-20.” Such marginal notations, however, fail to convey to the reader the larger picture that the external evidence provides, including additional Greek manuscript evidence, to say nothing of the ancient versions and patristic citations.

Additional evidence for omission includes the absence of the verses from various versions: (1) the Sinaitic Syriac manuscript, (2) about one hundred Armenian manuscripts (see Colwell, 1937, pp. 369-386), and (3) the two oldest Georgian manuscripts that are dated A.D. 897 and 913. [NOTE: Many scholars list the Old Latin codex Bobiensis from the fourth/fifth century as evidence for the omission of the verses. However, as indicated by the critical apparatus of the UBS Greek text (see Aland, et al., 1983, p. 189), Bobiensis (k) contains the “short ending”—deemed by everyone to be spurious. Its scribe could have been manifesting his concern that something (i.e., Mark 16:9-20) was missing and so settled for the “short ending”.]

Among the patristic writers (i.e., the so-called “Church Fathers”), neither Clement of Alexandria (A.D. 215) nor Origen (A.D. 254) shows any knowledge of the existence of the verses. [Of course, simply showing no knowledge is no proof for omission. If we were to discount as genuine every New Testament verse that a particular patristic writer failed to reference, we would eventually dismiss the entire New Testament as spurious. Though virtually the entire New Testament is quoted or alluded to by the corpus of patristic writers (Metzger, 1978, p. 86)—no one writer refers to every verse.]

Eusebius of Caesarea (A.D. 339), as well as Jerome (A.D. 420), are said to have indicated the absence of the verses from almost all Greek manuscripts known to them. However, it should be noted that the statement made by Eusebius occurs in a context in which he was offering two possible solutions to an alleged contradiction (between Matthew 28:1 and Mark 16:9) posed by a Marinus. One of the solutions would be to dismiss Mark’s words on the grounds that it is not contained in all texts. But Eusebius does not claim to share this solution. The second solution he offers entails retaining Mark 16:9 as genuine. The fact that he couches the first solution in the third person (i.e., “This, then, is what a person will say...”), and then proceeds to offer a second solution, when he could have simply dismissed the alleged contradiction on the grounds that manuscript evidence was decisively against the genuineness of the verses, argues for Eu­se­bi­us’ own approval. The mere fact that the alleged contradiction was raised in the first place demonstrates recognition of the existence of the verses.

Jerome’s alleged opposition to the verses is even more tenuous. He merely translated the same interchange between Eu­se­bius and Marinus from Greek into Latin, recasting it as a response to the same question that he placed in the mouth of a Hedibia from Gaul (see the discussion by Burgon, 1871, p. 134). He most certainly was not giving his own opinion regarding the genuineness of Mark 16:9-20, since that opinion is made apparent by the fact that Jerome included the verses in his landmark revision of the Old Latin translations, the Vulgate, while excluding others that lacked sufficient manuscript verification. Jerome’s own opinion is further evident from the fact that he quoted approvingly from the section (e.g., vs. 14 in Against the Pelagians, II.15 [Schaff and Wace, 1954, 6:468]).

Further evidence for omission of the verses is claimed from the Eusebian Canons, produced by Ammonius, which allegedly originally made no provision for numbering sections of the text after verse 8. Yet, again, on closer examination, of 151 Greek Evangelia codices, 114 sectionalize (and thus make allowance for) the last twelve verses (see Burgon, p. 391; cf. Scrivener, 1883).

In addition to these items of evidence that support omission of verses 9-20, several manuscripts that actually do contain them, nevertheless have scribal notations questioning their originality. Some of the manuscripts have markings—asterisks or obeli—that ordinarily signal the scribe’s suspicion of the presence of a spurious addition. However, even here, such markings (e.g., tl, tel, or telos) can be misconstrued to mean the end of the book, whereas the copyist merely intended to indicate the end of a liturgical section of the lectionary. Metzger agrees that such ecclesiastical lection signs constitute “a clear implication that the manuscript originally continued with additional material from Mark” (1994, p. 102, note 1).

The internal evidence that calls verses 9-20 into question resolves itself into essentially two central contentions: (1) the vocabulary and style of the verses are deemed non-Markan, and (2) the connection between verse 8 and verses 9-20 seems awkward and gives the surface appearance of having been added by someone other than Mark. These two contentions will be treated momentarily.

Inclusion

Standing in contrast with the evidence for omission is the external and internal evidence for the inclusion of Mark 16:9-20. The verses are, in fact, present in the vast number of witnesses (see the UBS Greek text’s critical apparatus—Aland, et al., 1983, p. 189). This point alone is insufficient to demonstrate the genuineness of a passage, since manuscripts may perpetuate an erroneous reading that crept into the text and then happened to survive in greater numbers than those manuscripts that preserved the original reading. Nevertheless, the sheer magnitude of the witnesses that support verses 9-20 cannot be summarily dismissed out of hand. Though rejecting the genuineness of the verses, the Alands offer the following concession that ought to give one pause: “It is true that the longer ending of Mark 16:9-20 is found in 99 percent of the Greek manuscripts as well as the rest of the tradition, enjoying over a period of centuries practically an official ecclesiastical sanction as a genuine part of the gospel of Mark” (1987, p. 287, emp. added). Such longstanding and widespread acceptance cannot be treated lightly nor dismissed easily. It is, at least, possible that the prevalence of manuscript support for the verses is due to their genuineness.

The Greek manuscript evidence that verifies the verses is distinguished, not just in quantity, but also in complexion and diversity. It includes a host of uncials and minuscules. The uncials include Codex Alexandrinus (02) and Ephraemi Re­script­us (04) from the fifth century. [NOTE: Technically, the Washington manuscript may be combined with these two manuscripts as additional fifth-century evidence for inclusion of the verses, since it simply inserts an additional statement in between Mark 16:14 and Mark 16:15.] Additional support for the verses comes from Bezae Cant­a­bri­gi­ensis (05) from the sixth century (or, according to the Alands, the fifth century—1987, p. 107), as well as 017, 033, 037, 038, and 041 from the ninth and tenth centuries. The minuscule manuscript evidence consists of the “Family 13” collection, entailing no fewer than ten manuscripts, as well as numerous other minuscules. The passage is likewise found in several lectionaries.

The patristic writings that indicate acceptance of the verses as genuine are remarkably extensive. From the second century, Irenaeus, who died c. A.D. 202, alludes to the verses in both Greek and Latin. His precise words in his Against Heresies were: “Also, towards the conclusion of his Gospel, Mark says: ‘So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God” (3.10.5; Roberts and Donald­son, 1973, 1:426). It is very likely that Justin Martyr was aware of the verses in the middle of the second century. At any rate, his disciple, Tatian, included the verses in his Greek Diatessaron (having come down to us in Arabic, Italian, and Old Dutch editions) c. A.D. 170.

Third century witnesses include Tertul­lian, who died after A.D. 220, in his On the Resurrection of the Flesh (ch. 51; Roberts and Donaldson, 1973, 3:584), Against Praxeas (ch. 30; Roberts and Donaldson, 3:627), and A Treatise on the Soul (ch. 25; Roberts and Donaldson, 3:206). Cyprian, who died A.D. 258, alluded to verses 17-18 in his The Seventh Council of Carthage (Roberts and Donaldson, 1971, 5:569). Additional third century verification is seen in the apocryphal Gospel of Nicodemus. Verses 15-18 in Greek and verses 15-19 in Latin are quoted in Part I: The Acts of Pilate (ch. 14), and verse 16 in its Greek form is quoted in Part II: The Descent of Christ into Hell (ch. 2) (Roberts and Donaldson, 1970, 8:422,436,444-445). De Rebaptismate (A.D. 258) is also a witness to the verses. All seven of these second and third century witnesses precede the earliest existing Greek manuscripts that verify the genuineness of the verses. More to the point, they predate both Vati­canus and Sinaiticus.

Fourth century witnesses to the existence of the verses include Aphraates (writing in A.D. 337—see Schaff and Wace, 1969, 13:153), with his citation of Mark 16:16-18 in “Of Faith” in his Demonstrations (1.17; Schaff and Wace, 13:351), in addition to the Apostolic Constitutions (5.3.14; 6.3.15; 8.1.1)—written no later than A.D. 380 (Roberts and Donaldson, 1970, 7:445,457,479). Ambrose, who died A.D. 397, quoted from the section in his On the Holy Spirit (2.13.145,151), On the Christian Faith (1.14.86 and 3.4.31), and Concerning Repentance (1.8.35; Schaff and Wace, 10:133,134,216,247,335). Didymus, who died A.D. 398, is also a witness to the genuineness of the verses (Aland, et al., 1983, p. 189), as is perhaps Asterius after 341.

Patristic writers from the fifth century that authenticate the verses include Jerome, noted above, who died A.D. 420, Leo (who died A.D. 461) in his Letters (9.2 and 120.2; Schaff and Wace, 1969, 12:8,88), and Chry­sos­tom (who died A.D. 407) in his Homilies on First Corinthians (38.5; Schaff, 1969, 12:229). Additional witnesses include Se­veri­an (after 408), Marcus-Eremita (after 430), Nestorius (after 451), and Augustine (after 455). These witnesses to the genuineness of Mark 16:9-20 from patristic writers is exceptional.

The evidence for inclusion that comes from the ancient versions is also diverse and weighty—entailing a wide spectrum of versions and geographical locations. Several Old Latin/Itala manuscripts contain it. Though Jerome repeated the view that the verses were absent in some Greek manuscripts—a circumstance used by those who support exclusion—he actually included them in his fourth century Latin Vulgate (and, as noted above, quoted verse 14 in his own writings). The verses are found in the Old Syriac (Curetonian) as well as the Peshitta and later Syriac (Palestinian and Harclean). The Coptic versions that have it are the Sahidic, Bohairic, and Fay­yumic, ranging from the third to the sixth centuries. The Gothic version (fourth century) has Mark 16:9-11. The verses are also found in the Armenian, Georgian, and Old Church Slavonic versions.

What must the unbiased observer conclude from these details? All told, the cumulative external evidence that documents the genuineness of Mark 16:9-20, from Greek manuscripts, patristic citations, and ancient versions, is expansive, ancient, diversified, and unsurpassed.

Reconciling the Evidence

How may the conflicting evidence for and against inclusion of the verses be reconciled? In the final analysis, according to those who favor omission of the verses, the two strongest, most persuasive pieces of evidence for their position are (1) the external evidence of the exclusion of the verses from the prestigious Vat­i­can­us and Sinaiticus manuscripts, and (2) the internal evidence of the presence of multiple non-Markan words. The fact is that the presumed strength of these two factors has led many scholars to minimize the array of evidence that otherwise would be seen to support the verses—evidence that, as shown above, is vast and diversified in geographical distribution and age. If these two factors are demonstrated by definitive rebuttal to be inadequate, the evidence for inclusion will then be recognized as manifestly superior to that which is believed to support exclusion. What, then, may be said concerning the two strongest pieces of evidence that have led many scholars to exclude Mark 16:9-20 as genuine?

Vaticanus and Sinaiticus

Regarding the first factor, it is surely significant that though Vaticanus and Si­naiti­cus omit the passage, Alex­and­rin­us includes it. Alexandrinus rivals Vat­i­can­us and Sinaiticus in both accuracy and age—removed probably by no more than fifty years. Why should the reading of two of the “Big Three” uncial manuscripts take precedence over the reading of the third? Are proponents staking their case in this regard on mere numerical superiority, i.e., two against one? Surely not, given the fact that the same scholars would insist that original readings are not to be decided by counting numbers of manuscripts. If sheer numbers of manuscripts decide genuineness, then Mark 16:9-20 must be accepted as genuine. Vaticanus and Sinaiticus should carry no more weight over Alexandrinus than that assigned by critics to the manuscripts that support inclusion on account of their superior numbers.

Vaticanus is technically, at best, a half-hearted witness to the omission of the verses. Though he considered the verses as spurious, Alford nevertheless offered an observation that ought to give one pause: “After the subscription in B [Vaticanus—DM] the remaining greater portion of the column and the whole of the next to the end of the page are left vacant. There is no other instance of this in the whole N.T. portion of the MS [manuscript—DM], the next book in every other instance beginning on the next column” (p. 484, emp. added). This unusual divergence from the scribe’s usual practice suggests that he knew that additional verses were missing. The blank space he left provides ample room for the additional twelve verses.

Interestingly, some have questioned the judgment of the scribe of Sinaiticus in his omission of Mark 16:9-20 on the grounds that he included the apocryphal books of the Shepherd of Hermas and the Epistle of Barnabas (Aland and Aland, 1987, p. 107). Likewise, the scribe of Vaticanus included several of the Apocrypha in the Old Testament, as Sir Frederic Kenyon observed, “being inserted among the canonical books in B [Vaticanus—DM] without distinction” (1951, p. 81, emp. added).

Those who support exclusion of Mark 16:9-20 have not been forthright in divulging that, as a matter of fact, Vaticanus and Sinaiticus frequently diverge from each other, with one or the other siding with Alexandrinus against the other. For example, the allusions by Luke to an angel strengthening Jesus in the Garden and the “great drops of blood” (Luke 22:43-44) are omitted by Vaticanus and Alex­and­ri­nus, but Sinaiticus (the original hand) contains these verses (Metzger, 1975, p. 177). Luke’s report of Jesus’ statement on the cross (“Father, forgive them, for they do not know what they do”—Luke 23:34), is included by Alexandrinus and Sinaiticus (the original hand), but omitted by Vati­can­us (p. 180). On the other hand, Vati­can­us sides with Alexandrinus against Si­naiti­cus in their inclusion of the blind man’s confession and worship of Jesus (“‘Lord, I believe!’ And he worshipped Him”) in John 9:38 (Metzger, p. 195). It is also the case that both Vaticanus and Si­naiti­cus are sometimes separately defective in their handling of a reading. For example, in John 2:3, instead of reading “they ran out of wine,” the original hand of Si­naiti­cus reads, “They had no wine, because the wine of the wedding feast had been used up”—a reading that occurs only in Sinaiticus and in no other Greek manu­script. Many other instances of dissimilarities and dissonance between Vati­can­us and Sinaiticus could be cited that weaken the premature assessment of the strength of their combined witness against Mark 16:9-20. [Cf. Luke 10:41-42; Luke 11:14; Acts 2:43-44; Romans 4:1; Romans 5:2; Romans 5:17; 1 Corinthians 12:9; 1 John 4:19.] Further, in some cases the UBS committee rejected as spurious the readings of both Vaticanus and Si­naiti­cus, and instead accepted the reading of Alexandrinus (e.g., Romans 8:2—“me” vs. “you”; Romans 8:35—“the love of Christ” vs. “the love of God” [Sinaiticus] or “the love of God in Christ Jesus” [Vaticanus]).

SUMMARY OF EXTERNAL EVIDENCE

The following chart provides a visual summary of the external evidence for and against inclusion of Mark 16:9-20 for the first six centuries—since thereafter the manuscript evidence in favor of the verses increases even further (adapted and enhanced from Warren, 1953, p. 104). Observe that when one examines all three sources from which the text of the New Testament may be ascertained, the external evidence for the genuineness of the verses is considerable and convincing.

Non-markan style

The second most persuasive piece of evidence that prompts some to discount Mark 16:9-20 as genuine is the internal evidence. Though the Alands conceded that the “longer Marcan ending” actually “reads an absolutely convincing text” (1987, p. 287), in fact, the internal evidence weighs more heavily than the external evidence in the minds of many of those who support omission of the verses. Observe carefully the following definitive pronouncement of this viewpoint—a pronouncement that simultaneously concedes the strength of the external evidence in favor of the verses:

On the other hand, the section is no casual or unauthorised [sic] addition to the Gospel. From the second century onwards, in nearly all manuscripts, versions, and other authorities, it forms an integral part of the Gospel, and it can be shown to have existed, if not in the apostolic, at least in the sub-apostolic age. A certain amount of evidence against it there is (though very little can be shown to be independent of Eusebius the Church historian, 265-340 A.D.), but certainly not enough to justify its rejection, were it not that internal evidence clearly demonstrates that it cannot have proceeded from the hand of St. Mark (Dummelow, 1927, p. 73, emp. added).

Listen also to an otherwise conservative scholar express the same sentiment: “If these deductions are correct the mass of MSS [manuscripts—DM] containing the longer ending must have been due to the acceptance of this ending as the most preferable. But internal evidence combines with textual evidence to raise suspicions regarding this ending” (Guthrie, 1970, p. 77, emp. added). Alford took the same position: “The internal evidence...will be found to preponderate vastly against the authorship of Mark” (1844, 1:434, emp. added). Even Bruce Metzger admitted: “The long ending, though present in a variety of witnesses, some of them ancient, must also be judged by internal evidence to be secondary” (1978, p. 227, emp. added). In fact, to Metzger, while the external evidence against the verses is merely “good,” the internal evidence against them is “strong” (1994, p. 105).

So, in the minds of not a few scholars, if it were not for the internal evidence, the external evidence would be sufficient to establish the genuineness of the verses. What precisely, pray tell, is this internal evidence that is so powerful and weighs so heavily on the issue as to prod scholars to “jump through hoops” in an effort to discredit the verses? What formidable data exists that could possibly prompt so many to discount all evidence to the contrary? Let us see.

Textual scholar Bruce Metzger summarized the internal evidence against the verses in terms of two factors: (1) the vocabulary and style of verses 9-20 are deemed non-Markan, and (2) the connection between verse 8 and verses 9-20 is awkward, appearing to have been “added by someone who knew a form of Mark that ended abruptly with verse 8 and who wished to supply a more appropriate conclusion” (1994, p. 105).

THE CONNECTION BETWEEN
Mark 16:8 AND Mark 16:9-20

Concerning the latter point, one must admit that the evaluation is highly subjective and actually nothing more than a matter of opinion. How is one to decide that a piece of writing is “awkward” or “likely” to have been added by someone other than Mark? Tangible objective criteria must be brought forward to support such a contention if its credibility is to be substantiated. As support for the contention, Metzger notes (1) that the subject of verse 8 is the women, whereas Jesus is the subject in Mark 14:9, (2) that Mary Magdalene is identified in verse 9 even though she has been mentioned only a few lines before in Mark 15:47 and Mark 16:1, (3) the other women mentioned in Mark 16:1-8 are now forgotten, and (4) the use of anastas de and the position of proton in Mark 16:9 are appropriate at the beginning of a comprehensive narrative, but are ill-suited in a continuation of Mark 16:1-8 (1994, p. 105). Let us examine briefly each of these four contentions.

Regarding the first point, a simple reading of the verses does not demonstrate a shift in subject from the women to Jesus. In actuality, the subject has been Jesus all along, but more specifically, His resurrection appearances. After pausing to relate specific details of the tomb incident involving three women (Mark 16:2-8), the writer returns in Mark 16:9 to the subject introduced in Mark 16:1—an enumeration of additional resurrection appearances, reiterating Mary Magdalene’s name for the reason that He appeared to her “first.”

Second, much is made of Mary Magdalene being identified in Mark 16:9 though she had been identified already in Mark 15:47 and Mark 16:1. But if her name could be reiterated in 16:1—one verse after Mark 15:47—why could it not be given again eight verses later? Has it escaped the critics’ notice that her name is also mentioned in full in Mark 15:40—a mere seven verses before being mentioned again in Mark 15:47? Yet, not one critic questions the genuineness of Mark 15:47 or Mark 16:1 though they redundantly identify Mary Magdalene again! The fact that there is more than one Mary in the text is sufficient to account for the repetition.

Third, it is also true that beginning in Mark 16:9, the other women are not mentioned again. But, again, the reason for this omission is contextually obvious. Mary Magdalene is the one who spread the word about the resurrection to the others—“those who had been with Him” (Mark 16:10). It makes perfect sense that the focus would be narrowed from the three women to the one who performed this role.

Finally, the claim that the positioning of anastas de (“now when He arose”) and proton (“first”) are appropriate at the beginning of a lengthy narrative, but inappropriate in Mark 16 with only eleven verses remaining, is a claim unsubstantiated by Greek usage. It is not as if there is some observable rule of Greek grammar or syntax that verifies such a claim. It is simply the subjective opinion of one observer—albeit an observer who possesses a fair level of scholarly expertise. The term “first” (proton) has already been explained as appropriate since Mary Magdalene was the initiator of getting the word of the resurrection out to the others. The verses of Mark 16:9-14 are, in fact, intimately tied together in their common function of identifying resurrection appearances.

The precise construction “now when she arose” (anastasa de) is used by Luke (Luke 1:39) to introduce the narrative concerning Mary’s visit to Elizabeth—a section that extends for only eighteen verses (Luke 1:39-56). He used the same construction to introduce the narrative reporting Jesus’ visit to Simon (Luke 4:38)—lasting four verses (Luke 4:38-41)—the broader context actually extending previous to its introduction. Additional uses of the same construction (e.g., Acts 5:17; Acts 5:34; Acts 9:39; Acts 11:28) further verify that its occurrence in the concluding section of Mark is neither unusual nor “ill-suited.” How may one rightly claim that anastas de is inappropriate in Mark 16:9-20 if it is the only time Mark used it? Surely, what Mark would or would not have done cannot be judged on the basis of a single occurrence, nor should Mark’s stylistic usage be judged on the basis of what Luke or other users of the Greek language did or did not do. Is it possible or permissible that Mark could have legitimately used the construction intentionally only one time—without subjecting himself to the charge of not being the author? To ask is to answer.

Before leaving this matter of the connection between Mark 16:8 and Mark 16:9-20, one other observation is apropos. It is true that if Mark’s original book ended at verse 8, the book ended abruptly, leaving a general impression of incompleteness. However, the same may be said regarding the endings of both Matthew and Luke. Matthew reports the Jews’ conspiracy to account for the resurrection by bribing the guards to say the disciples stole away the body (Matthew 28:11-15), and then shifts abruptly to the eleven disciples receiving the commission to preach (Matthew 28:16-20). Likewise, Luke has two abrupt shifts in his final chapter. He reports the visits to the tomb by the women and Peter (Matthew 24:1-12) and then suddenly changes to the two disciples traveling on the road to Emmaus (Matthew 24:13 ff.). Another takes place at the end of the Emmaus narrative (Matthew 24:13-35) when Jesus suddenly appears in the midst of the whole group of disciples (Matthew 24:36 ff.). Yet no one questions the genuineness of the endings of Matthew and Luke. The final chapter of John (John 21) follows on the heels of John’s grand climax to his carefully reasoned thesis (John 20:30-31), and gives the general impression of being anti-climactic and unnecessary. Likewise, many of Paul’s epistles end abruptly, followed by detached and unrelated greetings and salutations. No one questions the genuineness of the endings of these New Testament books.

While Metzger does not accept verses 9-20 as the original ending of Mark, neither does he believe that the book originally ended at verse 8: “It appears, therefore, that ephobounto gar [“for they were afraid”—DM] of Mark 16:8 does not represent what Mark intended to stand at the end of his Gospel” (1978, p. 228). But this admission that something is missing after Mark 16:8 could just as easily imply that the verses of Mark 16:9-20 constitute that “something.” Metzger concedes this very point when, after noting that “the earliest ascertainable form of the Gospel of Mark ended with 16:8,” he offers only three possibilities to account for the abrupt ending: “(a) the evangelist intended to close his Gospel at this place; or (b) the Gospel was never finished; or, as seems most probable, (c) the Gospel accidentally lost its last leaf before it was multiplied by transcription” (1994, p. 105, note 7, emp. added). If the verses of Mark 16:9-20 are, in fact, attributable to Mark, its absence in some manuscript copies is explicable on the very grounds offered by Metzger against their inclusion, i.e., the last leaf of a manuscript was lost—a manuscript from which copies were made that are now being used to discredit the genuineness of the verses in question. If, on the other hand, the verses of Mark 16:9-20 are not genuine, then the original verses that followed Mark 16:8 have been mis­sing for 2,000 years, and we are forced to conclude that the book of Mark lacks information that the Holy Spirit intended the world to have, but which they have been denied—an objectionable conclusion to say the least (yet see McMillan, 1973, p. 190).

THE VOCABULARY AND STYLE OF MARK 16:9-20

But what about the style and vocabulary of Mark 16:9-20? Are they “non-Markan”? Textual scholar Bruce Metzger insists that they are. Indeed, for those scholars who deem the verses spurious, the most influential factor—the most decisive piece of evidence—is the alleged “non-Markan vocabulary.” He defends his conclusion by referring to “the presence of seventeen non-Marcan words or words used in a non-Marcan sense” (1978, p. 227). Alford made the same allegation over a century earlier: “No less than seventeen words and phrases occur in it (and some of them several times) which are never elsewhere used by Mark—whose adherence to his own peculiar phrases is remarkable” (1844, p. 438). The reader is urged to observe carefully the implicit assumption of those who reject Mark 16:9-20 on such a basis: If the last twelve verses of a document employ words and expressions (whether one or seventeen?) that are not employed by the writer previously in the same document, then the last twelve verses of the document are not the product of the original writer. Is this line of thinking valid?

Over a century ago, in 1869, John A. Broadus provided a masterful evaluation (and decisive defeat) of this very contention (pp. 355-362). Using the Greek text that was available at the time produced by Tregelles, Broadus examined the twelve verses that precede Mark 16:9-20 (i.e., Mark 15:44 to Mark 16:8)—verses whose genuineness are above reproach—and applied precisely the same test to them. Incredibly, he found in the twelve verses preceding Mark 16:9-20 exactly the same number of words and phrases (seventeen) that are not used previously by Mark! The words and their citation are as follows: tethneiken (Mark 15:44), gnous apo, edoreisato, ptoma (Mark 15:45), eneileisen, lelato­mei­menon, petpas, prosekulisen (Mark 15:46), diageno­menou, aromata (Mark 16:1), tei mia ton sabbaton (Mark 16:2), apokulisei (Mark 16:3), anakekulistai, sphodra (Mark 16:4), en tois dexiois (Mark 16:5), eichen (in a peculiar sense), and tromos (Mark 16:8). The reader is surely stunned and appalled that textual critics would wave aside verses of Scripture as counterfeit and fraudulent on such fragile, flimsy grounds.

Writing a few years later, J.W. McGarvey applied a similar test to the last twelve verses of Luke, again, verses whose genuineness, like those preceding Mark 16:9-20, are above suspicion (1875, pp. 377-382). He found nine words that are not used by Luke elsewhere in his book—four of which are not found anywhere else in the New Testament! Yet, once again, no textual critic or New Testament Greek manuscript scholar has questioned the genuineness of the last twelve verses of Luke. Indeed, the methodology that seeks to determine the genuineness of a text on the basis of new or unusual word use is a concocted, artificial, unscholarly, nonsensical, pretentious—and clearly discredited—criterion.

CONCLUSION

For the unbiased observer, this matter is settled: the strongest piece of internal evidence mustered against the genuineness of Mark 16:9-20 is no evidence at all. The two strongest arguments offered to discredit the inspiration of these verses as the production of Mark are seen to be lacking in substance and legitimacy. The reader of the New Testament may be confidently assured that these verses are original—written by the Holy Spirit through the hand of Mark as part of his original gospel account.

REFERENCES

Aland, Kurt and Barbara Aland (1987), The Text of the New Testament (Grand Rapids, MI: Eerd­mans).

Aland, Kurt, Matthew Black, Carlo Martini, Bruce Metzger, and Allen Wikgren (1983), The Greek New Testament (Stuttgart: United Bible Societies, fourth revised edition).

Alford, Henry (1844), Alford’s Greek Testament (Grand Rapids, MI: Baker), 1980 reprint.

Brigance, L.L. (1870), “J.W. McGarvey,” in A Treatise on the Eldership by J.W. McGarvey (Mur­frees­boro, TN: DeHoff Publications), 1962 reprint.

Broadus, John A. (1869), “Exegetical Studies,” The Baptist Quarterly, [3]:355-362, July.

Bruce, F.F. (1960), The New Testament Documents: Are They Reliable? (Grand Rapids, MI: Eerd­mans, revised edition).

Burgon, John (1871), The Last Twelve Verses of the Gospel According to S. Mark (London: James Parker), 1959 reprint.

Colwell, Ernest C. (1937), “Mark 16:9-20 in the Armenian Version,” Journal of Biblical Literature, 55:369-386.

Comfort, Philip (1990), Early Manuscripts and Modern Translations of the New Testament (Wheat­on, IL: Tyndale House).

Dummelow, J.R., ed. (1927), A Commentary on the Holy Bible (New York, NY: MacMillan).

Elliott, J.K. (1971), “The Text and Language of the Endings to Mark’s Gospel,” Theo­logische Zeitschrift 27, July-August.

Ewert, David (1983), From Ancient Tablets to Modern Translations (Grand Rapids, MI: Zonder­van).

Guthrie, Donald (1970), New Testament Introduction (Downers Grove, IL: Inter-Varsity Press, third edition).

Kahle, P.E. (1951), “The End of St. Mark’s Gospel: The Witness of the Coptic Versions,” Journal of Theological Studies, [11]:49-57.

Kenyon, Sir Frederic (1940), The Bible and Archaeology (New York: Harper).

Kenyon, Sir Frederic (1951 reprint), Handbook to the Textual Criticism of the New Testament (Grand Rapids, MI: Eerdmans, second edition).

Lenski, R.C.H. (1945), The Interpretation of St. Mark’s Gospel (Columbus, OH: Wartburg Press).

Lewis, Jack (1988), “The Ending of Mark,” in The Lifestyle of Jesus (Searcy, AR: Harding University).

McGarvey, J.W. (1875), The New Testament Commentary: Matthew and Mark (Delight, AR: Gospel Light).

McGarvey, J.W. (1956 reprint), Evidences of Christianity (Nashville, TN: Gospel Advocate).

McMillan, Earle (1973), The Gospel According to Mark (Austin, TX: Sweet).

Metzger, Bruce M. (1972), “The Ending of the Gospel according to Mark in Ethiopic Manuscripts,” Understanding the Sacred Text, ed. John Reumann, et al. (Valley Forge, PA).

Metzger, Bruce M. (1978 reprint), The Text of the New Testament (New York, NY: Oxford University Press, second edition).

Metzger, Bruce M. (1994), A Textual Commentary on the Greek New Testament (New York, NY: United Bible Society, second edition).

Morison, James (1892), A Practical Commentary on the Gospel According to St. Mark (London: Hodder & Stoughton, seventh edition).

Phillips, Dabney (1975), Restoration Principles and Personalities (University, AL: Youth In Action).

Roberts, Alexander and James Donaldson, eds. (1970 reprint), The Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans); Volumes 7 and 8: Fathers of the Third and Fourth Centuries.

Roberts, Alexander and James Donaldson, eds. (1971 reprint), The Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans); Volume 5: Fathers of the Third Century.

Roberts, Alexander and James Donaldson, eds. (1973 reprint), The Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans); Volume 1: The Apostolic Fathers with Justin Martyr and Irenaeus; Volume 3: Latin Christianity: It’s Founder, Tertullian.

Salmon, George (1889), A Historical Introduction to the Study of the Books of the New Testament (London: John Murray, fourth edition).

Sanday, William (1889), Appendices ad Novum Testamentum Stephanicum (Oxford).

Schaff, Philip, ed. (1969 reprint), Nicene and Post-Nicene Fathers (Grand Rapids, MI: Eerd­mans); Volume 12: Saint Chrysostom: Homilies on the Epistles of Paul to the Corinthians.

Schaff, Philip and Henry Wace, eds. (1969 reprint), Nicene and Post-Nicene Fathers (Grand Rapids, MI: Eerdmans); Volume 10: St. Ambrose: Select Works and Letters; Volume 12: Leo the Great, Gregory the Great; Volume 13: Gregory the Great, Ephraim Syrus, Aphrahat.

Schaff, Philip and Henry Wace, eds. (1954), Nicene and Post-Nicene Fathers (Grand Rapids, MI: Eerdmans), 1968 reprint; Volume 6: Saint Jerome: Letters and Select Works.

Scrivener, F.H.A. (1883), A Plain Introduction to the Criticism of the New Testament (Cambridge: Deighton, Bell, and Co., third edition).

Streeter, B.H. (1924), The Four Gospels (London: Macmillan), 1953 reprint.

Warren, Thomas B. (1953), The Warren-Ballard Debate (Jonesboro, AR: National Christian Press).

Welte, Michael (2005), personal e-mail, Institute for New Testament Textual Research (Munster, Germany), [On-line], URL: http://www.uni-muenster.de/NTTextforschung/.

Westcott, B.A. and F.J.A. Hort (1882), The New Testament in the Original Greek (Cambridge: MacMillan).

Westcott, B.A. and F.J.A. Hort (1964 reprint), The New Testament in the Original Greek (New York: MacMillan).

Zwemer, Samuel (1975), “The Last Twelve Verses of Mark,” in Counterfeit or Genuine, Mark 16? John 8?, ed. David Otis Fuller (Grand Rapids, MI: Grand Rapids International Publications).

Commentary On Mark Chapter One

B.W. Johnson

The Beginning of the Ministry of Christ.

SUMMARY.--The Mission of John the Baptist. His Preaching in the Wilderness. His Baptism in the Jordan. The Baptism of Jesus and the Anointing. The Temptation. Christ’s Ministry in Galilee Begun. The Call of Four Apostles. An Unclean Spirit Cast Out. The Increased Fame of Jesus. Peter’s Wife’s Mother. Solitary Prayer. Preaching Throughout Galilee. Healing the Leper.

1. The beginning of the gospel of Jesus Christ. This is a sort of title. The whole history of Jesus is an unfolding of the gospel. Gospel. Good news. Jesus. The personal name given by the angel (Matthew 1:21), meaning "Savior." Christ. The official title of the Lord. It means the anointed. Kings and priests were anointed in Israel, and Jesus, "the Lord’s Anointed" is our Priest and King. They were anointed with oil; Jesus with the Holy Spirit.

2, 3. As it is written in the prophets. Isaiah 40:3 and Malachi 3:1. See notes on Matthew 3:3 and Matthew 11:10.

4. John did baptize in the wilderness. Of Judea. See note on Matthew 3:1, for account of the wilderness and John the Baptist. And preached the baptism of repentance. He preached, as well as baptized. Only those who repented were fit subjects of baptism. Hence it was called the "baptism of repentance." Repentance signifies, not only sorrow for sin, but the resolve to sin no more. For remission of sins. This indicates the object of repentance and baptism. Those who repented and were baptized were pardoned. Both were needful to remission. Compare Acts 2:38.

5. There went out to him. See notes on Matthew 3:5-6.

6. John was clothed with camel’s hair. See note on Matthew 3:4.

7, 8. There cometh one after me. See note on Matthew 3:11. Shall baptize you with the Holy Ghost. See note on Matthew 3:11.

9. In those days. When John had been preaching and baptizing about six months. For the account of the baptism of Jesus see Matthew 3:13-17, and the notes.

10. Coming up straightway out of the water. The Greek preposition translated "out of" is ek, which means out from within. This could only be true of immersion. Thus all great and candid Pedo-baptist scholars concede that Christ was baptized.

12, 13. Tempted of Satan. See Matthew 4:1-11, and the notes.

14. Now after John was put into prison. Mark proceeds to the account of the Savior’s public ministry in Galilee. Between Christ’s baptism and this occurred the events narrated in John, chapters 2, 3 and 4. For notes on this ministry see Matthew 4:12-25.

16. He saw Simon. For notes on the call of the four apostles see Matthew 4:18-22.

21. They went into Capernaum. For account of Capernaum see note on Matthew 4:13. Entered into the synagogue. For description of a Jewish synagogue see note on Matthew 4:23.

22. They were astonished at his doctrine. See note on Matthew 7:28. Scribes. For account of scribes see notes on Matthew 5:20.

23. A man with an unclean spirit. See note on Matthew 8:28. Compare Luke 4:31-37. The New Testament plainly teaches that demoniac possession was a real and actual possession of the soul by a fallen spirit.

24. What have we to do with thee? A common Jewish way of saying, "Do not trouble us." Art thou come to destroy us? An admission that Christ came to destroy the devil and his works. I know thee. The demon made a better confession that most of the Jews.

26. He came out of him. At the command. The whole account shows that there was a real possession by an evil spirit.

27. They were all amazed. Those in the synagogue.

28-34. His fame spread abroad. For notes on the increasing fame of Christ see Matthew 4:25; for notes on the healing of Peter’s wife’s mother, see Matthew 8:14.

35. And in the morning. See note on Matthew 8:17.

36. Simon. Peter and the other disciples.

38. Let us go into the next towns. The villages of Galilee.

39. Throughout all Galilee. This was the first missionary circuit of Galilee. Galilee was then densely peopled. Josephus says it contained 240 towns and villages.

40. There came a leper. See notes on Matthew 8:2-4. Compare also Luke 5:12-15. This miracle occurred after the Sermon on the Mount. Leprosy, that terrible scourge of the East, is unknown in our times, or even in the United States.

44. Shew thyself to the priest. At Jerusalem. Those things which Moses commanded. See Leviticus 14:4-7, and note on Matthew 8:4.

45. Came to him from every quarter. Not only to see and hear, but to be healed

John the Baptist Prepares the Way

Mark 1:1-8

Open It

1. *How would you prepare for a home visit from your boss or another important person?

2. Why is it important to prepare for the coming of an influential person?

3. What attitudes do most ordinary people have about "very important persons"?

Explore It

4. What do Mark’s first words tell us about his Gospel? (Mark 1:1)

5. Who was John the Baptist? (Mark 1:2-3)

6. *Who sent the messenger? Why? (Mark 1:2-3)

7. How was Isaiah’s prophecy fulfilled? (Mark 1:4)

8. *What were the two aspects of John’s ministry? (Mark 1:4)

9. What reasons to be baptized did John give the people? (Mark 1:4)

10. What had to happen before John could baptize a person? (Mark 1:5)

11. When John said, "After me will come one more powerful than I," to whom was he referring? (Mark 1:7)

12. What was John’s attitude toward Jesus? (Mark 1:7)

13. *What was the theme of John’s message? (Mark 1:7-8)

14. How did Jesus’ baptism differ from John’s? (Mark 1:8)

Get It

15. What is your reaction to the fact that Isaiah’s prophecy was fulfilled?

16. In what ways can we allow the Holy Spirit to work through us?

17. How can Jesus’ gift of the Holy Spirit make a difference in our lives?

18. *What does the message of Jesus offer to people?

19. What usually prevents us from being Christ’s witnesses?

20. How can a person’s witness reflect humility and respect for Jesus?

21. How can we ensure that our lives focus attention on Christ, and not on ourselves?

22. *In what ways can you prepare others for Christ?

Apply It

23. *What step could you take this week toward becoming a better witness for Christ?

24. With whom can you share God’s promise of forgiveness of sins? How?

25. How can you encourage other Christians to be witnesses for Christ?

The Baptism and Temptation of Jesus

Mark 1:9-13

Open It

1. How do people typically show approval of others?

2. When was a time you were affirmed by others?

3. What is one form of recognition you received growing up, whether at school, at home, or from friends?

4.*What does the word "temptation" bring to mind?

Explore It

5. Who baptized Jesus? Why? (Mark 1:9)

6. Why was this event significant? (Mark 1:9)

7. What does Jesus’ baptism tell us about His character? (Mark 1:10)

8. What happened after Jesus was baptized? (Mark 1:10)

9. How were the three persons of the Trinity present in this event? (Mark 1:10-11)

10. To whom was the voice from heaven speaking? (Mark 1:11)

11. What did the voice from heaven say about Jesus? (Mark 1:11)

12. *What happened right after Jesus’ baptism? (Mark 1:12)

13. Who sent Jesus into the desert for forty days? Why? (Mark 1:12-13)

14. *What happened to Jesus in the desert? (Mark 1:13)

15. Under what conditions was Jesus tempted? (Mark 1:13)

16. *What role did angels play in this event? (Mark 1:13)

Get It

17. How should we respond to Jesus’ example of baptism?

18. In what ways can we imitate Jesus’ attitude of humility and submission?

19. What implications does Jesus’ experience of temptation have for the temptations we face?

20. What difference does it make to you that the Holy Spirit allows you to be tempted?

21. What might God be trying to teach you through tempting situations?

22. How does it affect you to know that Satan is a force behind temptation?

23. *What temptations are difficult for you to resist?

24. *How can we depend more on the power of God to help us resist temptation?

Apply It

25. *What concrete steps can you take this week to resist temptation?

26. How can you remind yourself that Jesus understands the temptations you experience, and that He can help you resist them.

The Calling of the First Disciples

Mark 1:14-20

Open It

1. *What kind of invitations do you enjoy receiving? Why?

2. For what kinds of relationships are people willing to sacrifice their own needs?

3. When are you most willing to set aside your own needs for another person’s needs?

Explore It

4. Why did Jesus go to Galilee? (Mark 1:14)

5. What did Jesus do in Galilee? (Mark 1:14)

6. How were the two parts of Jesus’ message connected? (Mark 1:15)

7. *How did Jesus want people to respond to the fact that the kingdom of God was near? (Mark 1:15)

8. *What did Jesus tell the people they must do besides believe His good news? (Mark 1:15)

9. Whom did Jesus call to be His followers? (Mark 1:16; Mark 1:19)

10. *How did Jesus get people to follow Him? (Mark 1:17)

11. What does it mean to be "fishers of men"? (Mark 1:17)

12. How did Simon and Andrew respond to Jesus’ call? (Mark 1:17)

13. What sacrifice did James and John make to follow Jesus? (Mark 1:20)

Get It

14. *What does Christ expect us to give up to follow Him?

15. What are you willing to give up in order to follow Christ?

16. What does it mean for a person to sacrifice personal achievements, friends, or even family for the sake of Christ?

17. What does Jesus ask all of us to do?

18. *What can you learn from the disciples’ response to Jesus’ call?

19. How can you obey Christ’s commands more faithfully?

20. What prevents you from following Jesus wholeheartedly?

21. What action is necessary to eliminate these hindrances from your life with Christ?

Apply It

22. What specific attitude or action should you give up now as an act of following Christ?

23. *How can you follow Jesus this week?

Jesus Drives Out an Evil Spirit

Mark 1:21-28

Open It

1. What makes a person a good teacher?

2. *What are some examples of power and authority?

3. What words describe people who have authority?

4. Why do we often feel small around people of power and authority?

Explore It

5. What do Jesus’ actions tell us about his beliefs regarding the Sabbath? (Mark 1:21)

6. *Why were the people amazed at Jesus’ teaching? (Mark 1:22)

7. What kinds of teachers were the people accustomed to that caused them to be amazed by Jesus’ teaching? (Mark 1:22)

8. Why did the man in the synagogue cry out to Jesus? (Mark 1:23-24)

9. What did the evil spirit say to Jesus? (Mark 1:24)

10. *What do the evil spirit’s words tell us about Christ? (Mark 1:24)

11. How did Jesus respond to the man possessed by the evil spirit? (Mark 1:25-26)

12. How did the evil spirit respond to Jesus’ command to leave the man? (Mark 1:26)

13. What occurred in the synagogue after Jesus cast out the demon? (Mark 1:27)

14. Why did the people describe Jesus’ teaching as "new"? (Mark 1:27)

15. Why were the people so excited about Jesus? (Mark 1:27)

16. *Why did the news about Jesus spread so quickly over the region? (Mark 1:27-28)

Get It

17. How does Jesus’ teaching differ from the teaching we are used to today?

18. Why should we share the news of Jesus’ power and authority with other people?

19. *What does this story tell us about evil spirits and Jesus’ power?

20. According to Jesus, how should Christians respond to people controlled by sin?

21. What authority does Jesus have over other areas of life?

22. What makes us fearful of claiming Jesus’ power over Satan’s footholds in our lives?

23. What is wrong with doubting Jesus’ power?

24. How can we show confidence in Christ’s power over illness?

25. How can we allow Jesus’ power and authority to work in our lives?

26. What specific areas of your life need the transforming power of Jesus?

27. *What area of your life do you need to place under Jesus’ power and authority?

Apply It

28. *What is one way you can show submission to Christ’s authority in your life throughout this week?

29. What personal need or problem will you ask Jesus, through prayer, to heal this week?

30. What could you do this week for someone who is sick or discouraged?

Jesus Heals Many

Mark 1:29-34

Open It

1. Why is it sometimes difficult to help people who are sick?

2. *What happens to your attitude when you get sick with a bad cold or the flu?

Explore It

3. *What did Jesus do with His companions after teaching in the synagogue? (Mark 1:29)

4. What problem did Jesus encounter in this situation? (Mark 1:30)

5. Why did the men tell Jesus about Simon’s mother-in-law? (Mark 1:30)

6. *How did Jesus respond to the problem He was faced with? (Mark 1:31)

7. Why did Jesus use personal contact to heal the woman of her fever? (Mark 1:31)

8. What was the woman’s immediate response to Jesus healing her? (Mark 1:31)

9. What do the actions of the woman tell us about her? (Mark 1:31)

10. When did the crowds of people come to Jesus? (Mark 1:32)

11. How might Jesus have felt at this time, considering he had spent the day at the synagogue teaching and healing? (Mark 1:32)

12. What attracted people to Jesus in this setting? (Mark 1:32)

13. *What was Jesus’ response to the crowds of sick and demon-possessed people? (Mark 1:34)

14. Why did Jesus not allow the demons to speak? (Mark 1:34)

Get It

15. How do you feel about serving your family at home after a long, hard day?

16. *What does this story tell us our attitude should be toward helping people?

17. Why should we follow the disciples’ example of bringing our problems to Jesus?

18. What can we expect Jesus’ response will be to our problems?

19. Why is personal contact important in serving the needs of people?

20. Following the example of the woman in the story, what should we do when others serve or help us?

21. *What excuses do we use to neglect serving other people?

22. What difference should it make in our lives that Jesus has the power to heal the sick and deliver the demon-possessed?

Apply It

23. What specific area of your life do you need to turn over to Jesus for His healing touch?

24. *What concrete step can you take to serve or help someone else this week?

Jesus Prays in a Solitary Place

Mark 1:35-39

Open It

1. *What do you like or dislike about being alone?

2. What does our society think of loners?

3. What is most difficult to you about praying?

Explore It

4. What did Jesus do? When? (Mark 1:35)

5. How did Jesus begin this particular day? (Mark 1:35)

6. When did Jesus go out to pray? (Mark 1:35)

7. *Where did Jesus go, and why did he go there? (Mark 1:35)

8. What did Jesus consider important? (Mark 1:35-39)

9. What did Simon and his companions do when Jesus went to pray alone? (Mark 1:36-37)

10. *Why wasn’t Jesus able to pray alone? (Mark 1:37)

11. *What did Jesus plan to do after He was finished praying? (Mark 1:38)

12. What attitude did Jesus have toward the people who demanded his time? (Mark 1:38)

13. Which of Jesus’ tasks did He consider most important: preaching, healing, or casting out demons? (Mark 1:38)

14. What motivated Jesus to go to the nearby village? (Mark 1:38)

Get It

15. In light of this passage, how do you think Jesus knew His life purpose so clearly?

16. Why do you think Jesus had to spend so much time in prayer if He was the Son of God?

17. *How should we follow Christ’s example of praying?

18. What is the benefit of getting up before dawn to spend time with the Lord in prayer?

19. *What area of need does Jesus’ example of prayer reveal to you?

20. What should be your response to other believers who are committed to prayer?

21. How do you think you would have responded if you had been the one to find Jesus praying?

22. What can you learn about your own responsibility to serve from Jesus’ attitude toward the people who demanded His time?

23. How can you order the parts of your life to reflect the priorities Jesus had?

24. What one area of your spiritual life do you think the Lord wants you to develop or concentrate on the most right now?

25. What role do you think solitude should have in the Christian life?

Apply It

26. Following Jesus’ example, what can you do this week to spend more quality time with the Lord in prayer?

27. *When and where can you pray on a regular basis this week?

28. What can you do to increase your consistency in prayer over the next month?

A Man With Leprosy

Mark 1:40-45

Open It

1. *What childhood memories do you have of a peer being ridiculed or rejected?

2. Who are some of the "untouchables" in our society?

3. What are some illnesses that people often fear getting?

Explore It

4. *What do the man’s words to Jesus tell us about his attitude or spiritual condition? (Mark 1:40)

5. What evidence do we see that the sick man in this story was desperate? (Mark 1:40)

6. *Why did Jesus heal the man who came to Him? (Mark 1:41)

7. How did Jesus heal the leper in this story? (Mark 1:41)

8. What do Jesus’ specific actions in this episode tell us about His character? (Mark 1:41)

9. *What happened to the leper? (Mark 1:42)

10. What specific instructions did Jesus give to the leper after He had healed him? (Mark 1:44)

11. Why did Jesus want the leper to go to a priest? (Mark 1:44)

12. Why did Jesus urge the leper to tell no one he was cured? (Mark 1:45)

13. How did the leper respond to all that had happened to him? (Mark 1:45)

14. What was the result of the leper’s actions? (Mark 1:45)

Get It

15. *Who are the outcasts or untouchables in today’s world?

16. *In what ways can Christians serve or help people who have great need?

17. When has the Lord ever healed you either physically or emotionally?

18. How have you responded to the Lord’s healing in your life?

19. How would you react if you saw another person miraculously healed by the Lord?

20. Looking at the leper’s example, what attitude do you think is crucial to receive healing from the Lord?

21. Why do you think God sometimes heals people miraculously yet at other times chooses not to?

22. What does this passage tell you about Christ and His attitude toward our pain and suffering?

23. When have you ever done the opposite of what you knew Jesus would have wanted you to do?

24. How can disobedience cost us?

25. What is one area of your life in which you need physical, emotional, or spiritual healing from God?

Apply It

26. *To what person in your church or community could you reach out this week? How?

27. What concrete action can you take this week to trust Jesus with your areas of need?

Commentary On Mark Chapter Two

B.W. Johnson

The First Conflict with the Scribes and Pharisees.

SUMMARY.--The Palsied Man Healed. The Charge of Blasphemy. The Calling of Matthew. The Feast at the House of Matthew. Not the Whole, but the Sick Need a Physician. Fasting. New Wine in Old Bottles. Plucking Corn on the Sabbath Day. The Son of Man Lord of the Sabbath.

1. Again he entered Capernaum. After his first missionary circuit of Galilee.

2-12. Many were gathered together. For notes on the healing of this paralytic see Matthew 9:2-8. Compare Luke 5:17-26. As we learn from Luke, among those gathered were Pharisees and scribes from Judea, Jerusalem, and Galilee, evidently by a preconcerted arrangement. The whole incident illustrates: (1) The Divine power of Christ. He could assert that he forgave sins without blasphemy. (2) The difference between Christ and his apostles, none of whom claimed to forgive sins (see Acts 8:22-24). (3) It affords a test for all priests who claim to forgive sin. If they possessed power to forgive sins they would have power also to relieve the body of the physical consequences of sin.

14. He saw Levi the son of Alphæus. Matthew Levi; the apostle after this, but now a publican. On the call of Matthew and Matthew’s feast see notes on Matthew 9:9-17, and compare also Luke 5:27-39.

15. Sat at meat. At a meal. In his house. Matthew’s. Many publicans. Gatherers of the Roman tax. Sinners. Persons excommunicated from the synagogue.

18. Why do the disciples of John . . . fast? See notes on Matthew 9:14-15.

21. No man also seweth, etc. On this figure and that of old and new bottles see notes on Matthew 9:16-17.

23. He went through the corn fields on the sabbath. See notes on Matthew 12:1-8. Compare Luke 6:1-11.

26. In the days of Abiathar, the high priest. In 1 Samuel 21:1-9, Ahimelech is represented as the high priest. Abiathar was his son and successor. The Revised Version gives the text of the best MSS. by omitting "the high priest."

27. The sabbath was made for man. The Sabbath rest; that is, a rest of one day in seven was made for man, not for Jews only. This implies that it is to be a universal institution; that the good of man requires it, and that it is not an arbitrary enactment, but a wise and benevolent provision for the welfare of the race. Experience shows that men are happiest, most moral, most prosperous and healthiest where it is devoutly observed.

28. The Son of man is Lord also of the sabbath. This affirms the Divine nature of Jesus. None but the Divine is Lord of a divine institution. Since Christ is Lord of the Sabbath day, he has the right to modify it, to adapt it to the new dispensation, and to change the time of its observance from the last day of the week to the first, so as to make it the memorial of the beginning of the New Creation, instead of commemorating the rest from the first creation.

Jesus Heals a Paralytic

Mark 2:1-12

Open It

1. What would you think of a person who claimed to be something he or she was not?

2. *What do you think would be most difficult about being paralyzed?

Explore It

3. Where did the events of this story take place? (Mark 2:1-2)

4. What exactly was Jesus doing when the events of this story took place? (Mark 2:2)

5. *What dilemma did the paralytic man and his friends face? (Mark 2:2-4)

6. What do the details of the story tell you about the paralytic man, his friends, and Jesus’ reputation? (Mark 2:3-4)

7. How did the paralytic man’s friends solve the dilemma that they faced? (Mark 2:4)

8. How did the paralytic man’s friends get Jesus’ attention? (Mark 2:4-5)

9. How did Jesus evaluate the faith of the paralytic man and his friends? (Mark 2:5)

10. *What motivated Jesus to respond to the paralytic man’s plight? (Mark 2:5)

11. Why did the Pharisees accuse Jesus of blasphemy? (Mark 2:6-7)

12. How did Jesus respond to the thoughts of the Pharisees? (Mark 2:8-9)

13. How did Jesus show that He had authority to forgive sins? (Mark 2:9)

14. What did Jesus mean by "Son of Man"? (Mark 2:10)

15. *Why did Jesus heal the paralytic man? (Mark 2:10-12)

16. Until now, Jesus had been preaching but not performing miracles; why did He heal this particular man? (Mark 2:10-12)

Get It

17. Why do you think Jesus chose to forgive the man’s sins before healing him physically?

18. Which is it easier for us to do—forgive others or care for them when they’re sick?

19. How is God’s viewpoint different from ours regarding the forgiveness of sins?

20. *What connection is there between a person’s faith and God’s working in his or her life?

21. What does God require or not require to forgive us of our sins?

22. How would you compare Jesus’ response in this story to the Pharisees’ attitudes?

23. What does this story tell you is the difference between true spirituality and counterfeit spirituality?

24. What is one paralysis in your life from which you want Jesus to release you?

25. *What problems, needs, or weaknesses in your life are there that God can use?

Apply It

26. *What specific steps can you take this week to show faith in Christ?

27. What broken area of your life will you ask God to heal?

28. Following the example of the paralytic man’s friends, how could you go out of your way to help another believer who is experiencing pain or suffering?

The Calling of Levi

Mark 2:13-17

Open It

1. *What feelings or attitudes do most people have about the Internal Revenue Service?

2. When do you remember playing "follow the leader" as a kid?

3. Who are some controversial leaders that you know of? Why are they controversial?

Explore It

4. In what setting did the events of this story take place? (Mark 2:13)

5. *What was Levi’s status among his neighbors? (Mark 2:14)

6. What did Jesus want when He spoke to Levi? (Mark 2:14)

7. What was Levi’s response to Jesus’ words? (Mark 2:14)

8. What did Levi stand to lose by leaving his work to follow Jesus? (Mark 2:14)

9. *Why is it significant that Jesus went to Levi’s house for dinner? (Mark 2:14-15)

10. Who were the other dinner guests at Levi’s house when Jesus had dinner with him? (Mark 2:15)

11. How did the Pharisees respond to Jesus’ actions? (Mark 2:16)

12. What was Jesus’ response to the Pharisees? (Mark 2:17)

13. *What was it about Jesus’ life-style and attitude that made the Pharisees so uncomfortable? (Mark 2:15-17)

Get It

14. *Why do you think Jesus chose to ask Levi to be one of His followers?

15. Who would be the equivalent of a tax collector in our society?

16. What do you think Jesus’ disciples thought when He went to Levi’s house?

17. What do you think bystanders and other strangers thought of Jesus at this point?

18. Why do you think that people of ill repute were so attracted to Jesus?

19. How do churches tend to treat people like tax collectors?

20. Judging from this passage, how does God want to relate to us?

21. How should we view ourselves if we decide to respond to Christ’s call?

22. *How should we treat the outcasts of our society?

23. How do you personally need to respond to Jesus’ call on your life?

24. What can you learn from Levi’s example in this story?

25. What does this passage teach you about the best way to tell others about Christ?

26. When have you ever acted the same way that the Pharisees did in this story?

27. How can you follow Jesus’ example of associating with people of low reputation?

Apply It

28. *In what specific way can you honor or recognize a person of "lower status" this week?

29. What can you do to listen to Christ as He calls you?

Jesus Questioned About Fasting

Mark 2:18-22

Open It

1. What do you like most and least about weddings?

2. *What is the longest amount of time you ever went without food? When?

3. If Jesus came to evaluate your church, how do you think He might want to change it?

Explore It

4. *What dilemma puzzled the people who came to Jesus? (Mark 2:18)

5. Why did the people come to Jesus? (Mark 2:18)

6. What did John’s disciples and the Pharisees have in common? (Mark 2:18)

7. Looking at Jesus and the Pharisees in this story, how were their attitudes different? (Mark 2:18-22)

8. How did Jesus respond to the question that was put to Him? (Mark 2:19)

9. To whom was Jesus referring when He spoke of the "guests" and the "bridegroom"? (Mark 2:19)

10. Why did Jesus suddenly start speaking about a wedding feast? (Mark 2:19-20)

11. *How did Jesus’ story of the wedding feast answer the people’s question about why His disciples did not fast? (Mark 2:19-20)

12. *Why did Jesus tell two short stories? Mark (2:21-22)

13. What do the old garment and the old wineskins stand for? (Mark 2:21-22)

14. What do the patch of the unshrunk cloth and the new wine stand for? (Mark 2:21-22)

15. What are "new wineskins," and why are they needed? (Mark 2:22)

Get It

16. *How were Jesus’ and the Pharisees’ views of piety different?

17. Why do you think Jesus used a wedding feast to illustrate following Him?

18. What new insights into what it means to be a Christian does this story give you?

19. What does this passage teach you about the role fasting should play in your own spiritual life?

20. *How do you need to change your attitudes or actions regarding the spiritual disciplines such as fasting and praying?

21. When has your attitude ever been similar to that of the Pharisees in this story?

22. How can we guard against mere rule-keeping when it comes to spiritual disciplines such as fasting?

23. What difference could the message of this passage make in the procedures and beliefs of your local church?

Apply It

24. *What steps can you take this week to practice a spiritual discipline (fasting, prayer, Bible study, meditation, solitude, simplicity, etc.)?

25. Where and how could you learn more about fasting and prayer over the next few weeks?

Lord of the Sabbath

Mark 2:23 to Mark 3:6

Open It

1.*How do you prefer to use your weekends?

2.What do you understand to be the difference between "the letter of the law" and "the spirit of the law"?

Explore It

3. What is the setting of the story, and why is it significant? (Mark 2:23)

4. *What did the disciples do that outraged the Pharisees? (Mark 2:24)

5. Why did the Pharisees confront Jesus about the actions of His disciples? (Mark 2:24)

6. *What was Jesus’ response to the Pharisees’ charges? (Mark 2:25-27)

7. *According to Jesus, why were the disciples of both David and Jesus justified in breaking the Sabbath? (Mark 2:25-27)

8. Why did Jesus say He was "Lord even of the Sabbath"? (Mark 2:28)

9. What happened after the confrontation between Jesus and the Pharisees? (Mark 3:1)

10. Why were some of the Pharisees watching Jesus so closely? (Mark 3:2)

11. What was notable about the way Jesus performed this miracle? (Mark 3:3)

12. To whom did Jesus address a provocative question about "the Sabbath"? (Mark 3:4)

13. What was it about the Pharisees that so distressed Jesus? (Mark 3:5)

14. What significance do you see in the fact that the Pharisees were willing to plot with their enemies, the Herodians, to kill Jesus? (Mark 3:6)

15. What do Jesus’ actions in this story tell you about His concerns? (Mark 2:23 to Mark 3:6)

Get It

16. Why do you think Jesus healed the man publicly?

17. How was Jesus’ spirituality different from that of the Pharisees?

18. Where have you seen rules-only spirituality in the church today?

19. In what areas do you think your church might be following the "letter of the law" rather than the "spirit of the law"?

20. How should we respond to suggestions that it only matters how closely we keep the letter of the law?

21. *When have you ever experienced a time when the requirements of your Christian faith seemed to conflict with a human need?

22. *What should we do when a requirement of the faith seems to conflict with a human need?

23. In what areas of your faith do you tend to be too beholden to rules or traditions?

24. What are your responsibilities on the Sabbath?

25. What is Jesus’ attitude toward the Sabbath?

26. In what ways can we copy Jesus’ example in how He used the Sabbath?

27. What difference does it make that "the Sabbath was made for man"?

Apply It

28. *In what settings are you able to "do good and save life"? How?

29. What can you do this week to reflect God’s design for the Sabbath?

30. What can you use as a reminder to guard against a concern only for the letter of the law?

Commentary On Mark Chapter Three

B.W. Johnson

Blasphemy Against the Holy Spirit.

SUMMARY.--The Man with the Withered Hand. The Pharisees and Herodians in Council. The Great Physician Healing. The Twelve Apostles Appointed. The Blasphemy of Ascribing His Divine Power to Beelzebub. The Sin That Hath No Forgiveness. Christ’s Mother and Brethren.

1. He entered again into the synagogue. Of Capernaum. Compare Matthew 12:9-14; Luke 6:6-11. For fuller notes, see Matthew.

2. They watched him. The same critics who had found fault in the preceding chapter. There was present a man whose right hand was withered, and they watched to see whether the Lord would heal him on the Sabbath.

3. Stand forth. He read their thoughts and determined to give prominence to the good work. He would heal him on the Sabbath; heal him in the synagogue, heal him before all.

4. Is it lawful . . . to save life, or to kill? A home thrust at the fault-finders. They were harboring murderous thoughts; he was seeking to save life. Which was breaking the Sabbath?

5. Looked on them with anger. Indignation. Hardness of heart. Shown by their fault finding, evil thoughts, and silence by his questions.

6. Pharisees. See note on Matthew 3:7. Herodians. See note on Matthew 22:16. Took counsel. Already these inveterate enemies were resolved to destroy Jesus. They took counsel how it might be done. As they went to the partisans of Herod, who ruled in Galilee, they probably sought to persuade them to have Herod put him to death.

7. Jesus withdrew himself. See fuller notes on the popularity described in Mark 3:7-12 under Matthew 12:15-21. The sea. Of Galilee. Also consult map for the localities named.

8. Idumæa. More anciently called Edom. Southeast of the Jordan, and south of the Dead Sea. That country was occupied by the descendants of Esau. Herod the Great was, on his father’s side, an Idumæan. Tyre and Sidon. See note on Matthew 11:21.

9. A small ship. A fishing boat. The Revision correctly renders the term by the word boat.

11. Unclean spirits. See note on Matthew 8:28.

13. Goeth up into a mountain. Compare Matthew 10:1-4, and Luke 6:12-16. The selection of the apostles occurred before the Sermon on the Mount (Luke 6:13). Matthew gives it out of order. See notes on Matthew 10:1-4.

14. Ordained twelve, that they should be with him. They were to attend him into order to be specially prepared to preach Christ.

16. Simon he surnamed Peter. He did this previously (John 1:42).

17. Boanerges. Why this title was bestowed on James and John we are not told. Possibly from their power as preachers.

19. They went into a house. On the return to Capernaum.

20. Could not so much as eat. The multitudes were so eager to hear, or be healed, and Jesus so ready to bless them, that there was no time for meals.

21. His friends. Probably his relatives. See Mark 3:31. His brethren were not yet counted among his disciples. He is beside himself. Carried away by an unwise enthusiasm.

22. The scribes . . . said. For notes on the charge of the scribes, Beelzebub, and the sin of blasphemy against the Holy Spirit, see Matthew 12:22-37. Compare Luke 11:14-23. From Jerusalem. The men who were leaders in this effort to destroy the influence of Jesus were a delegation from the very religious bodies at Jerusalem that finally sent him to death.

30. Because they said he had an unclean spirit. This was a sin against the Holy Spirit because Jesus did mighty works in the power of the Holy Spirit, and they ascribed the power to an unclean spirit.

31. Then came his brethren and his mother. See notes on Matthew 12:46-50. Compare Luke 8:19. The natural inference is that the "brethren" were the sons of Mary and the half-brothers of Jesus. No other idea would ever have been maintained had it not been that the doctrine of the perpetual virginity of Mary arose some centuries after the apostles.

Crowds Follow Jesus

Mark 3:7-12

Open It

1. What is a story of miraculous healing that you have heard?

2.*What is it like to be lost in a huge crowd (such as in a store, airport, or stadium)?

3. How is it possible to feel lost or lonely in a massive crowd of people?

Explore It

4. What is the setting of this story? (Mark 3:7)

5. *Why did Jesus want to leave? (Mark 3:7)

6. Why did such large crowds follow Jesus? (Mark 3:7-8)

7. Where did the crowds come from? (Mark 3:7-8)

8. What was unusual about the crowds that came to see Jesus? (Mark 3:7-8)

9. *Why were the crowds so interested in following Jesus? (Mark 3:7-12)

10. What do the details of this story tell us about Jesus’ popularity? (Mark 3:7-12)

11. *What do the details of this story tell us about Jesus’ priorities? (Mark 3:7-12)

12. What did Jesus tell His disciples to get? Why? (Mark 3:9)

13. What had been happening among the crowd that day? (Mark 3:10)

14. How were the crowds approaching Jesus with their needs? (Mark 3:10)

15. How did the evil spirits respond to Jesus when they saw Him? Why? (Mark 3:11)

16. What warning did Jesus issue? (Mark 3:12)

Get It

17. For what reasons do you follow Jesus?

18. How can you personally be involved in letting other people know what it is like to follow Jesus?

19. What do you learn from this passage about Jesus’ attitude toward His ministry?

20. *What area of your life (physical, emotional, or spiritual) needs to be healed by Jesus?

21. What difference should it make in our lives that even evil spirits fall down and recognize Jesus for who He really is?

22. What can we learn from this passage about resisting the devil?

23. *How would it make a difference in your spiritual life if you had more confidence in Christ’s power and authority?

24. How can we show confidence in Christ’s power and authority?

25. What attitude or tendency hinders you from following Jesus?

Apply It

26. What physical, emotional, or other hurt will you ask God to heal?

27. *What need can you bring to Jesus? How could you do so?

28. What concrete action can you take this week in imitation of Jesus’ priority of helping people?

The Appointing of the Twelve Apostles

Mark 3:13-19

Open It

1. *By what criteria do you choose your friends?

2. What qualities do you think are important in a friend?

3. What qualities do you think are important for a person who is a leader in the church?

Explore It

4. *What is the setting of this story? (Mark 3:13)

5. How did the apostles respond to Jesus’ call? (Mark 3:13)

6. Why did Jesus choose His disciples? (Mark 3:14)

7. What did Jesus want His apostles to do with their time? (Mark 3:14-15)

8. *What did Jesus expect of the men He designated apostles? (Mark 3:14-15)

9. Who would send out the apostles and give them authority to drive out demons? (Mark 3:14-15)

10. What sort of declaration was Jesus making to His enemies by choosing and commissioning the Twelve? (Mark 3:14-15)

11. What did Jesus do with some of His followers and not others? (Mark 3:16-19)

12. What unusual men did Jesus choose? (Mark 3:16-19)

13. *What was unusual about some of the men Jesus chose? (Mark 3:16-19)

Get It

14. What criteria do you think Jesus used to choose His apostles?

15. Why do you think Jesus wanted the apostles to spend time with Him?

16. What can we learn from Jesus’ example of choosing apostles to be with Him and to help Him?

17. What does the fact that Jesus chose as apostles both Simon the Zealot, a political extremist, and Matthew the tax collector, a traitor working for the occupying government, tell us about the kingdom of God?

18. How has the call of Jesus Christ in your life changed your attitude toward people with whom you previously would not have associated?

19. Why do you think Jesus assigned new names to some of the apostles and not to all of them?

20. What do you think the men themselves thought about their opportunity to be one of Christ’s disciples?

21. What attitudes or actions do you feel still need to be changed in your life to more fully obey Christ’s call to follow Him?

22. *What difference does it make to you that Jesus chose imperfect people to share in His ministry?

23. What specific role do you think God has given you to fill in this world?

24. How can we determine how best to serve God with our particular gifts and abilities?

25. What do you think the leadership of your church could learn from the way Jesus chose His twelve followers?

26. How can you personally become more involved in teaching and helping others serve Jesus?

27. *From what other more mature believers can you learn?

Apply It

28. *What would be your first step toward learning from a more mature believer in your church?

29. In what ways can you depend on others to carry the weight of God’s work at this time in your life?

30. What specific steps can you take this week to help one other person use in God’s service a skill that God has given him or her?

Jesus and Beelzebub

Mark 3:20-30

Open It

1. *In your experience, when has faithfulness to a cause or person led to conflict with others?

2. In what situations or settings can unity be important?

Explore It

3. What was the problem at the onset of this story? (Mark 3:20)

4. Who tried to solve Jesus’ dilemma? Why? (Mark 3:21)

5. *What did Jesus’ family think of Him? (Mark 3:21)

6. Where had Jesus’ detractors come from? (Mark 3:21-22)

7. *Besides Jesus’ own family, who else found fault with Him? (Mark 3:22)

8. How did the teachers of the law try to explain Jesus’ behavior? (Mark 3:22)

9. *How did Jesus refute His opponents’ accusation that He was possessed by the devil? (Mark 3:23-27)

10. What does Jesus’ speech about a "kingdom divided" tell us about the kingdom of God? (Mark 3:24-26)

11. Who was the "strong man" of whom Jesus spoke? (Mark 3:27)

12. Who was the "robber"? (Mark 3:27)

13. What was the "blasphemy of the Holy Spirit" of which Jesus spoke? (Mark 3:29-30)

14. Why is blasphemy of the Holy Spirit uniquely worthy of divine judgment? (Mark 3:29-30)

Get It

15. Why do you think Jesus’ family thought He was "out of his mind"?

16. In light of this passage, what do we fight against?

17. Why do you think Jesus chose to speak to His audience in parables?

18. What difference does it make in your life to know that Jesus has authority over all the evil powers of this world?

19. What is the true significance of Jesus’ ministry of casting out demons?

20. *Why is unity among Christians so important?

21. In what ways can we strengthen the unity of the church?

22. *In what ways can you strengthen your local fellowship or church?

23. What can a believer do to guard against disunity in the church?

24. What can we do to avoid committing the "unforgivable sin"?

25. When, if ever, have you been thought of as "out of your mind" by other people because of your efforts to live a Christian life?

26. How should Christians respond to conflict with other people, both non-Christians and believers, in light of Jesus’ example?

27. What has following Jesus cost you?

Apply It

28. What can you do over the next few days to restore a relationship that strains your unity with other Christians?

29. *What is one step you can take this week to strengthen the unity of your local church?

Jesus’ Mother and Brothers

Mark 3:31-35

Open It

1. *What is one of your favorite childhood memories of your mother?

2. With whom do you feel a kindred spirit? Why?

3. What did you and your siblings fight about when you were in elementary school?

Explore It

4. What was the setting of this story? (Mark 3:31-32)

5. *Who wanted to see Jesus? Why? (Mark 3:31-32)

6. Why did Jesus’ mother and brothers go to a particular house? (Mark 3:31-32)

7. How did Jesus’ family summon Him? (Mark 3:31-32)

8. Who told Jesus of His family’s request? (Mark 3:32)

9. *What rhetorical question did Jesus ask? Why? (Mark 3:33)

10. *How did Jesus respond to the request by His mother and brothers? (Mark 3:33-34)

11. Whom did Jesus designate as His "family"? (Mark 3:34)

12. What unique name is given to "whoever does God’s will"? (Mark 3:35)

13. When did Jesus’ mother and brothers get to see Him? (Mark 3:33-35)

Get It

14. . How do you think Jesus’ mother and brothers responded to His actions in this story?

15. What feelings do you think Jesus had toward His family?

16. How do you interpret Jesus’ actions toward His family?

17. What does this account tell you about Jesus’ priorities?

18. *In what way does doing God’s will make a person Christ’s brother or sister?

19. How has your commitment to Christ affected your relationship with your family?

20. *Why is it important for us to place even our families under the rule and place of Christ?

21. In light of this passage, how should Christians relate to one another?

22. How should you relate to members of your family who are not Christians?

23. When has your commitment to Christ caused conflict in your family?

24. How do you think God wants you to respond to conflict situations in your family?

25. How can a person be sure to be included in the family of God?

26. What do Jesus’ actions in this episode tell you about what your priorities in life should be?

Apply It

27. *What could you do or say to help your family understand your faith in Christ?

28. In what areas of your work should your behavior reflect a greater kinship with Christ? How?

29. What can you do each day to cultivate a kindred spirit with Christ?

Commentary On Mark Chapter Four

B.W. Johnson

Teaching in Parables.

SUMMARY.--The Sower, The Good Seed, The Hard, Stony, Thorny and Good Soil. The Parable Explained. The Candle Under a Bushel. The Seed Growing Secretly. The Grain of Mustard Seed. The Storm on the Sea.

1. He began again to teach by the seaside. This is the first recorded teaching in parables. For notes on the parable of the Sower see Matthew 13:1-23. Compare Luke 8:4-15. Mark’s report is nearly that of Matthew, word for word, as well as of the explanation that follows. Matthew gives much the fullest account of this day’s teaching, reporting a number of parables not found elsewhere.

12. That seeing they may see. Matthew gives this saying more fully and clearly. See note on Matthew 13:13.

21. Is the lamp put under a bushel? The Jews used lamps instead of candles. These were set on, not a candlestick, but a light stand. See note on Matthew 5:15. It is possible that these words, as well as Mark 4:24, were not spoken on this day, but borrowed from the Sermon on the Mount, because they are parables of a certain kind.

24. Take heed what you hear. Luke 8:18 says, "How you hear." Both admonitions are very important. Our ears should be deaf to evil counsel. We should hear attentively, earnestly and devoutly the word of the Lord.

26. So is the kingdom of God. This parable is given only by Mark, but its general lesson is enforced by parallel passages, e. g., Isaiah 55:10-11; James 5:7-8; 1 Peter 1:23-25. In the kingdom of grace, as in nature, we are laborers together with God; the results of our work depend on him, and for the perfection of these results he takes his own time (1 Corinthians 3:6-9). Hence, (1) it is ours to sow the seed (the truth), his to give it growth; (2) having sown, we are to wait for time and God to perfect it; (3) this he does according to the definite order of development--first the blade, then the ear, then the full corn in the ear; (4) not until there has been time for the development, are we to expect to reap. The lesson is one of trust and hope. Should cast seed. The word of God, the Gospel.

27. Should sleep, and rise, etc. While giving the seed sown time to germinate and come forth.

28. First the blade. There is a law of orderly development in natural growth, so also is it in reference to spiritual growth. Compare 1 John 2:12-14. Some growths are quicker than others, but in all there is growth. And we have no right to look for the end at the beginning, the ripened Christian experience in the young convert, the full corn in the first appearance of the blade. Observe, too, that we can know that there is growth by its results, though we know not how, and that each stage of the growth is more apparent than the preceding stage.

29. Immediately he putteth in the sickle. The time of harvest is when the fruit is ripe; in this instance when the word had produced faith, repentance and obedience. Then those who exhibit the fruit are to be gathered into the church.

31. Like a grain of mustard seed. See note on Matthew 13:31-35. Compare Luke 13:18-19.

34. Without a parable, etc. See notes on Matthew 13:36-43.

35. On the same day. The days the parables were uttered. Unto the other side. Of the Sea of Galilee.

37. There arose a great storm. See notes on Matthew 8:23-27. Compare Luke 8:22-25. The Sea of Galilee lies 600 feet below the level of the Mediterranean, and has a tropical climate. Only a short distance north are the high mountains of Lebanon. The heated air about the sea invites the rush of cold waves from the mountains.

41. They feared exceedingly. The disciples in the boat. Such an astounding display of power, the control of the storm in which men are as helpless as infants, filled them with awe. What manner of being could he be whom storm, wind, and sea obeyed? They had not yet learned that the word which the sea obeyed was the word in obedience to which the world itself was made.

The Parable of the Sower

Mark 4:1-20

Open It

1. What illustration would you use to explain your job?

2. What three words would you use to describe your spiritual life?

3. *What do you do to keep your house plants alive?

Explore It

4. Where does this story take place? (Mark 4:1)

5. How did Jesus start to teach the crowds? (Mark 4:2)

6. When did Jesus use parables instead of saying directly what He meant? (Mark 4:2)

7. *What are the four scenes described in this parable? (Mark 4:3-10)

8. How did those closest to Jesus respond to the parable He told? (Mark 4:10)

9. In what way did Jesus limit His explanation of the parable? (Mark 4:11-12)

10. What problem did this exchange bring up? (Mark 4:13)

11. *To what was Jesus referring when He said, "The farmer sows the word"? (Mark 4:14)

12. What did Jesus want us to understand about God from this parable? (Mark 4:14-20)

13. *What are some obstacles that prevent people from accepting the gospel or hanging on to their faith? (Mark 4:15-19)

14. What happens to those who hear the truth about Christ and accept it? (Mark 4:20)

Get It

15. Why do you think Jesus considered Isaiah’s words relevant to His preaching about the kingdom of God?

16. Knowing that most of the men in the crowd were farmers and Jesus used an illustration from farming, why did many in the audience not understand His message?

17. Why do you think Jesus explained the "secret" only to his disciples and not to the crowds in general?

18. When and where do we need to listen carefully?

19. To what area of your life does this parable speak?

20. What kind of soil do you think represents you?

21. How will you respond to the coming of the kingdom of God?

22. What can you do—and not do—to make the message "take root" when you teach or tell others about Christ?

23. How does Satan "take away the word" before it has a chance to take root?

24. *What troubles or persecutions cause believers to fall away?

25. What do you think your church can do to help people be better hearers?

26. What can we do to make sure the messages of God’s Word take root and grow in us?

27. *How can you make sure that the worries of life, the deceitfulness of wealth, and the other desires of the world will not choke the life out of your Christian walk?

28. What is the first step in obeying what we already know to be God’s will?

29. What can you do to increase your fruit as a Christian?

Apply It

30. What is one step you can take to guard against the desires of the world that threaten your devotion to Christ?

31. *In what area of your life do you need to start listening to God?

32. What is one biblical truth that you want to cultivate in your life each day this week?

A Lamp on a Stand

Mark 4:21-25

Open It

1. What kinds of lights do you have in your home?

2. *What is one thing you feel you can do well?

3. How do most of your coworkers measure wealth?

Explore It

4. With what observation did Jesus open His illustration? (Mark 4:21)

5. What did Jesus say would be ridiculous? Why? (Mark 4:21)

6. Whom or what does the lamp in this parable represent? (Mark 4:21)

7. What did Jesus mean by saying, "whatever is hidden is meant to be disclosed"? (Mark 4:22)

8. What will happen to what is secret and hidden? (Mark 4:22)

9. Who did Jesus want this message to reach? (Mark 4:23)

10. *Why did Jesus warn us to "consider carefully" what we hear? (Mark 4:24)

11. How did Jesus end His parable? (Mark 4:24-25)

12. Who will be given more? Why? (Mark 4:24-25)

13. Who will have things taken from them? Why? (Mark 4:24-25)

14. *What will happen to those who use or put into practice what God has measured out to them? (Mark 4:24-25)

15. *What will happen to those who neglect or misuse the truth God has already revealed to them? (Mark 4:24-25)

Get It

16. What is the meaning of this parable?

17. When have you ever tried to hide or conceal what you know God "meant to be brought out into the open"?

18. When Jesus said that those who have be given more, what exactly did He mean?

19. How would you rewrite this parable to fit our modern-day culture, yet get the same message across?

20. How do you think the people listening to Jesus’ teaching responded to this parable?

21. How can we consider more carefully what we hear?

22. How would you describe the "measure" that has been given to you?

23. *What responsibility do you have before God in light of the truth or knowledge God has already revealed to you?

24. *In what ways do you think God expects more or less of you than others?

25. In light of this passage, how can Christians expect to grow spiritually?

26. Why do you think some believers remain immature Christians for a long time?

27. What does this passage teach us about being examples?

28. What does this passage teach us about telling others about Christ?

Apply It

29. *What is one specific word of Jesus (a promise, truth, or command) that you can consciously remind yourself of throughout this next week?

30. What is involved in fulfilling the areas of responsibility you have?

The Parable of the Growing Seed

Mark 4:26-29

Open It

1. What short phrase or cliche would you use to describe this country?

2. What experiences have you had with growing plants from seeds?

3. *What does it take for plants to grow, and where do you get the things you need?

Explore It

4. What did Jesus want the people to understand about the kingdom of God? (Mark 4:26)

5. What role did the man in the parable play? (Mark 4:26-27)

6. *What do the man and the seed in the parable represent? (Mark 4:26-29)

7. What does this parable reveal about Jesus’ concerns? (Mark 4:26-29)

8. How did the seed in the parable sprout and grow? (Mark 4:27)

9. What was the growth process like for the seed? (Mark 4:28)

10. How did the seed grow? (Mark 4:28)

11. *How did the man get the seed to grow? (Mark 4:28)

12. At what point did the man get involved in the plant’s growth after he planted it? (Mark 4:29)

13. *To what does the phrase "the harvest is come" refer? (Mark 4:29)

Get It

14. Why do you think Jesus told parables to explain the kingdom of God to the crowds of people?

15. The Jews of Jesus’ day expected God’s kingdom to come physically and politically. How does this compare with the description Jesus gave in this parable?

16. What encouragement can believers glean from this parable regarding their own spiritual growth?

17. *How does this parable help you better understand what the kingdom of God is like?

18. How does it make you feel to know that the message of Christ contains a mysterious power in itself?

19. *How does the message of this parable help believers evangelize and teach?

20. What should our response be to the fact that one day "the harvest will come"?

21. What have you learned about your own spiritual walk with the Lord from this parable?

22. What can you do in your life, and in the lives of others, to create conditions where the Word of God will grow?

Apply It

23. *What specific steps can you take to rely on the power of the Holy Spirit to change others when you tell them about Christ?

24. What is one way you can spread God’s Word this week to help God’s kingdom grow?

The Parable of the Mustard Seed

Mark 4:30-34

Open It

1. If Jesus Christ had been sent to earth during our generation, how do you think He would have chosen to tell us His message?

2. *What are some examples of something small that grows into something big?

Explore It

3. What did Jesus use to explain the kingdom of God? (Mark 4:30)

4. In what ways is this parable different from the previous one Jesus told? (Mark 4:30-31)

5. *How is the kingdom of God like a mustard seed? (Mark 4:32)

6. What is the kingdom of God like? (Mark 4:31)

7. What does the mustard seed represent in this parable? (Mark 4:31)

8. What do you think this parable meant to Jesus’ original audience? (Mark 4:31)

9. How could the beginning of the kingdom of God be compared to such a small, insignificant seed? (Mark 4:31)

10. *What promise is given in this parable? (Mark 4:31-32)

11. *Why did Jesus use the smallest seed known to the Galilean farmers in His audience as the example in this parable? (Mark 4:31-32)

12. How did Jesus teach the crowds? (Mark 4:33-34)

13. How did Jesus teach His disciples? (Mark 4:33-34)

14. How did Jesus’ approach to teaching the crowds differ from the way He taught His disciples? (Mark 4:33-34)

15. What did Jesus do for His disciples to ensure that they learned from His parables? (Mark 4:34)

16. How did Jesus make sure His disciples understood His teaching? (Mark 4:34)

Get It

17. How might this parable have encouraged Christians being persecuted by the Roman state?

18. Why do you think Jesus spoke only in parables to the crowds at this point in His ministry?

19. *What does this parable tell us about trying to persuade others to believe in Christ?

20. How can you apply the principle of this parable to your situation in life right now?

21. In what ways does this parable encourage you to persist in your faith?

22. Why do you think God chose to introduce His kingdom through a controversial man with a handful of obscure followers?

23. To what extent do you think you should model your style of evangelism after Jesus’ example?

24. *What does this parable teach you about sharing the message of Christ with your non-Christian friends?

25. What difference can it make in your everyday life that Jesus’ kingdom will prevail over the sin and corruption of this world?

Apply It

26. *How can you get involved this week in spreading the Good News and participating in the growth of the kingdom of God?

27. What word or message from the Bible can you share with someone else? How?

28. Who is one person with whom you could share the promise of the kingdom of God?

Jesus Calms the Storm

Mark 4:35-41

Open It

1. What do you usually feel like doing after a long, hard day of work?

2. When was the last time you felt out of control?

3. *How do you tend to handle stress—thrive, panic, seek out distractions, procrastinate, etc.?

Explore It

4. When did the events of this story take place? (Mark 4:35)

5. *Where did Jesus and His disciples go? How? (Mark 4:35-36)

6. Why did the disciples take Jesus along "just as He was"? (Mark 4:36)

7. What emergency situation arose? (Mark 4:37)

8. *Why were the disciples surprised with Jesus? (Mark 4:37-38)

9. What was Jesus doing during a violent storm? (Mark 4:38)

10. How was Jesus coping with the storm that threatened Him and His men? (Mark 4:38)

11. What is significant about the disciples’ questioning Jesus by asking, "Don’t you care if we drown?" (Mark 4:38)

12. How would you compare Jesus’ behavior during this crisis with that of His disciples? (Mark 4:38)

13. How did Jesus solve the dilemma He and His disciples were facing? (Mark 4:39)

14. *Why did Jesus rebuke His disciples? (Mark 4:40)

15. What was the answer to the rhetorical question that the disciples asked? (Mark 4:41)

16. What did the disciples learn about Jesus from this event? (Mark 4:39-41)

Get It

17. How do you think Jesus felt after long days of teaching the people, responding to His opponents, and healing the sick?

18. Where do you think Jesus found the strength to maintain such an exhausting level of ministry?

19. When have you ever felt as the disciples did—distressed at events out of control?

20. What have been some of the "storms" in your personal life?

21. *What "storms" or difficulties are you going through right now?

22. How has God helped you handle your fears and frustrations during difficult times?

23. In what specific ways has God shown His care and love for you?

24. What difference does it make to you that Jesus has authority over all the powers and forces of our world?

25. In what area of your life is your faith lacking?

26. *How can you trust more completely in the power and authority of Jesus?

27. What miraculous work would you like Jesus to do in your life? How could you ask Him?

28. In what specific area of your life do you need more faith in God?

Apply It

29. *How can you trust God this upcoming week with situations that get out of control or seem hopeless?

30. What do you want to remember the next time your life seems out of control?

31. When could you pray regularly this week for the needs in your life?

Commentary On Mark Chapter Five

B.W. Johnson

Healing the Afflicted.

SUMMARY.--In the Country of the Gadarenes. The Fierce Demoniac. The Demons and the Swine. The Gadarenes Do Not Wish Jesus. The Preacher in Decapolis. Jesus Again in Capernaum. The Daughter of Jairus. The Woman with the Issue of Blood. Healed by Faith. The Dead Damsel Made Alive.

1. They came to the other side. After the storm. Into the country of the Gerasenes. Matthew in the parallel account says Gadarenes. The explanation is easy. Gerasa, a town whose modern name is Gersa, stood on the southeast shore of the sea, while Gadara, the chief city of the district, was south about seven or eight miles. As the capital city of the district, "the country of the Gadarenes" embraced Gerasa and its vicinity.

2. There met him out of the tombs. The tombs are still seen in the cliff near Gersa. For notes on demoniacal possession and this account see Matthew 8:28-33. Compare Luke 8:26-39.

3. Dwelling in the tombs. The tombs of that age were either natural or artificial caves in a rocky hillside, and hence would afford shelter. They are now sometimes the homes of the poorer classes. No man could bind him. Modern lunatics in their frenzy often exhibit almost superhuman strength.

10. Besought . . . that he would not send them out of the country. In other words, "Do not send us back to the place of perdition from whence we came." They confess the power of Christ.

11. Mountain side. At Gersa the mountain rises near the sea. A great herd of swine. Either the property of Gentiles, or of Jews who disobeyed the law of Moses for gain.

13. Ran . . . down a steep place. The declivity at the base of the mountain at Gersa is almost perpendicular.

17. They began to pray him to depart. Christ does not stay where he is not wanted. He never visited the country of the Gadarenes again.

20. Decapolis. A district so called from its ten cities, of which Gadara was one. The first preacher of Christ there was one who could testify of his power.

21. When Jesus was passed . . . to the other side. Sailed back across the sea to Capernaum.

22. One of the rulers of the synagogue. The office of ruler in the synagogue was somewhat similar to that of elder in a Christian congregation.

23. At the point of death. In Mark 5:35 the word comes to the ruler that his daughter is dead. Matthew in his account condenses the two reports and says, "She is dead."

25. And a certain woman. For notes on this miracle, see Matthew 9:20-22. Compare Luke 8:41-56. An issue of blood. A hemorrhage of the womb or bowels.

26. Suffered many things of many physicians. The medical art in Judea in that age was in a very crude condition. Lightfoot gives, from the Rabbinical books, the remedy for a female hemorrhage: "Let them dig seven ditches, in which let them burn some cuttings of vines under four years old. Let her take in her hand a cup of wine; let them lead her away from this ditch and make her sit over that. Let them remove her from that and sit her over another. At each removal you must say to her, ’Arise for thy flux.’" This is an illustration of what this woman suffered.

30. Perceiving that power. Christ, conscious of the approach and condition of this woman, voluntarily healed her. His language that follows is to bring out the moral issue. He cured her, not by touch or word, as was usual with him, but by act of will. By his question he called out her public confession. Faith saves. It may not be intelligent faith, for this woman was not well instructed, but is a faith strong enough to lead to action.

35. While he yet spake, . . . Thy daughter is dead. For notes on this example of Christ’s power over death, see Matthew 9:18-19; Matthew 9:23-26. Compare Luke 8:41-42; Luke 8:49-56.

37. Suffered no man to follow him. Into the house of the ruler. The mourners were excluded and only the parents and three apostles, the same three that saw him transfigured, and in the agony of Gethsemane, were allowed to enter. Matthew omits this fact.

38. Many weeping and wailing greatly. At a Jewish funeral were professional mourners called by Matthew "minstrels." It is still the funeral fashion in the East.

41. Talitha cumi. Words from the common language of the people of Palestine in that age, meaning, "Damsel, arise."

42. Straightway. The restoration was immediate.

43. That no man should know it. That is, that it should not be published abroad. It was often needful for Jesus to restrain the fame of his miracles for various reasons, one of which was the wrath they excited in the Jewish authorities. It was needful for him to delay exciting them to the point of putting him to death till his time had come.

There are three cases, besides his own resurrection, of Christ raising the dead. This case is immediately after death; another, that of the son of the widow of Nain (Luke 7:11-15), at least twenty-four hours after death; the third, that of Lazarus (John, chapter 11), several days after death, when corruption would naturally have begun; in one case privately; in the second, publicly; in the third, before bitter enemies.

The Healing of a Demon-possessed Man

Mark 5:1-20

Open It

1. When was the last time you had such wonderful news that you could not wait to tell someone about it?

2. What do people today think of the devil and demons?

3. *What makes people resistant to talking about God or religion?

Explore It

4. Where did the events of this story take place? (Mark 5:1)

5. To what Gentile (non-Jewish) area did Jesus and His disciples go? How? (Mark 5:1)

6. Who went out to meet Jesus? (Mark 5:2)

7. What was the man’s life like before he met Jesus? (Mark 5:3-5)

8. How had the townspeople coped with the demon-possessed man Jesus met? (Mark 5:4)

9. *Why was the man Jesus met chained up? (Mark 5:4-5)

10. How did the demon-possessed man react to Jesus? (Mark 5:6-7)

11. Why were the demons so terrified of Jesus? (Mark 5:7)

12. How did Jesus treat the man He met? (Mark 5:8-20)

13. *What did Jesus do to help the demon-possessed man? (Mark 5:8-20)

14. What do Jesus’ actions tell us about His character? (Mark 5:8-20)

15. What did the demons beg of Jesus? (Mark 5:10)

16. What happened when the demons asked to go into the pigs? (Mark 5:11-13)

17. How did news of this event spread? (Mark 5:14-16)

18. What was the man’s life like after Jesus ordered the demons out of him? (Mark 5:15-20)

19. What did the Gerasene people think of Jesus’ gracious action on the man’s behalf? (Mark 5:17)

20. Where did the man whom Jesus had helped want to go? (Mark 5:18)

21. *What request did Jesus deny? Why? (Mark 5:18-19)

22. How did the man respond to Jesus’ instructions? (Mark 5:19-20)

Get It

23. The Gerasene people opposed Jesus even though He helped them; why do people sometimes oppose Christians today?

24. What are some ways that Satan tries to keep Christians from sharing the message of Christ with others?

25. Over what areas of our lives does Jesus have power and authority?

26. What are some concrete ways we can turn over control of our lives to Christ?

27. What does God want to deliver us from?

28. If you had been in the same situation as the Gerasene people, how would you have reacted to Jesus’ healing of the demon-possessed man?

29. *When and where do you tend to receive opposition to talking about God or religion?

30. *What can we do to overcome resistance to the message of Christ?

31. What sometimes causes us to oppose what God wants?

32. What does Jesus’ treatment of the man in this story tell us about his care for people?

33. How does the man’s actions after Jesus delivered him from demon-possession serve as an example to us?

34. When has the Lord delivered you from a sickness or difficulty in your life? How did you react?

35. How can we show gratitude to God for what He has given us?

36. With whom do you think you should share the good news of Jesus?

Apply It

37. *What can you do this week to bring the message of Christ to a friend or coworker?

38. What is one area of your life that you can ask God to heal?

39. How can you say thank you to God for the way He has worked in your life?

A Dead Girl and a Sick Woman

Mark 5:21-43

Open It

1. *How did your mother take care of you when you were sick?

2. When has the Lord ever healed you or someone you knew?

3. What are some common fears people have?

Explore It

4. *Who was Jairus, and why did he want to see Jesus? (Mark 5:22-23)

5. Who wanted to see Jesus? Why? (Mark 5:22-23)

6. What was Jairus’ attitude toward Jesus? (Mark 5:23)

7. How would you compare the faith of Jairus with the faith of the woman in the story? (Mark 5:23; Mark 5:28)

8. What did Jesus do for Jairus? (Mark 5:24)

9. What was the plight of the woman in this story? (Mark 5:25-26)

10. How was the bleeding woman healed? (Mark 5:25-29)

11. Why did the woman touch Jesus’ clothing? (Mark 5:27-28)

12. What happened when the woman touched Jesus’ cloak? (Mark 5:29)

13. What was Jesus’ immediate response to the woman’s action? (Mark 5:30-32)

14. Why did Jesus suddenly stop walking? (Mark 5:30-32)

15. Why could the disciples not understand Jesus’ action? (Mark 5:31)

16. Why did the woman fall down? (Mark 5:33)

17. Of what was the woman afraid? (Mark 5:33)

18. How did Jesus’ reply give the woman comfort and reassurance? (Mark 5:34)

19. What happened while Jesus was still speaking to the woman? (Mark 5:35)

20. *Whom did Jesus tell not to be afraid and to "just believe"? Why? (Mark 5:35-36)

21. Who were the only people who went with Jesus to Jairus’ home? Why? (Mark 5:37-38)

22. What did Jesus mean when He said, "The child is not dead but asleep"? (Mark 5:39)

23. How did people react when Jesus expressed confidence that the dead girl would be all right? (Mark 5:40)

24. *Who witnessed the girl being raised from the dead by Jesus? (Mark 5:40-42)

25. What were Jesus’ final instructions? (Mark 5:43)

Get It

26. What connection is there between a person’s faith and whether God heals him or her of a sickness?

27. How does Jesus’ treatment of the sick woman and Jairus offer comfort to us today?

28. Why do you think the bleeding woman was afraid to admit she was the one who had touched Jesus?

29. When have you ever felt afraid of God, like the woman who touched Jesus?

30. In what way is it good for a person to be afraid of God?

31. In what way do we need to feel that God is approachable?

32. *In what situations do you need God’s help?

33. What does this passage tell us about Jesus’ character?

34. In what situation in your life do you need to heed Jesus’ words, "Don’t be afraid, just believe"?

35. Why do you think Jesus urged people not to spread the news of the girl’s healing?

36. How do you hope God will work in the situations that cause you fear?

37. *What attitude or action do you need to change in your own life in light of the fact that Jesus is willing to respond miraculously to our needs?

Apply It

38. What is one fear that you can ask the Lord to help you face this week?

39. *With what concrete action can you show your faith in the Lord this week?

Commentary On Mark Chapter Six

B.W. Johnson

The First Commission.

SUMMARY.--Christ in Nazareth. Teaching in the Synagogue. Rejected by the Nazarenes. The Twelve Sent Forth to Preach. Their Preaching and Work. King Herod’s Opinion of Jesus. Account of the Death of John the Baptist. Feeding the Five Thousand in the Desert Place. Praying in the Mountain Alone. The Disciples in the Storm. Christ Cometh and Saves. Healing.

1. Went out from thence. From Capernaum. Came into his own country. Nazareth, where he had been brought up.

2. When the sabbath day was come. For notes on his reception at Nazareth, see Matthew 13:53-58. This was the second time he was rejected here (Luke 4:14-29).

3. Is not this the carpenter? Matthew reads "The carpenter’s son." This shows that Jesus also had worked at the trade. It was the custom for every Jew to be taught some trade by his parents.

5. He could do there no mighty work. Matthew states the reason: "Because of their unbelief." It was not from want of power, but of the conditions that he required. Those in need of help must either have faith enough to seek his help, or their friends must have faith. As faith is the condition of the salvation of the soul, so Christ required it as a condition of the salvation of the body from disease or death.

6. He marvelled because of their unbelief. See note on Matthew 8:10. Went round about the villages. See note on Matthew 9:35.

7. He called unto him the twelve. For the commission of the twelve see notes on Matthew 10:1-42, and compare Luke 9:1-6. Matthew’s account is much the fullest.

8. Save a staff only. Only the staff that each had already. Matthew. forbids a supply for future use.

9. Be shod with sandals. Matthew forbids shoes, instead of which they were to wear sandals. The ancient shoe resembled the modern; the sandal was a sole tied on the foot. The latter was usually worn by the common people and they were to dress like them.

13. Anointed with oil. Matthew says nothing of this. Oil was a symbol of the Divine grace; to anoint with it, of the Holy Spirit. Its use implied that God was the healer.

14. And king Herod heard of him. For Herod’s opinion of Christ and the death of John the Baptist, see notes on Matthew 14:1-12. Compare Luke 9:7-9.

17. For the Herodias’ sake. This states why John was cast into prison, on account of the instigation of the adulterous woman, a fact omitted by Matthew.

19. Would have killed him. The wicked woman sought his murder, but could not kill him because Herod refused to consent.

20. Herod feared John. Was in awe of him as a holy man, and feared the indignation of the people if he slew him.

21. When a convenient day was come. For the execution of the plans of the vengeful woman.

27. Sent an executioner. One of his body guard. Under Oriental monarchs the captain of the guard was the executioner.

31. Come ye apart into a desert place. For notes on the feeding of the five thousand see Matthew 14:14-21. Compare Luke 9:10-17 and John 6:5-14. All the four gospels give this account.

32. Departed into a desert place. An uninhabited place; in this case the small plain of Butaiha, just east of where the Jordan enters the lake of Galilee.

45. To go to the other side before unto Bethsaida. John says, "toward Capernaum." Capernaum was the ultimate point to be reached; but on the way there they were to sail along the coast in a northwest direction, and touch at Bethsaida, take into the boat Jesus, who would go there by land, and then sail southwest to Capernaum. The ruins at Bethsaida are found near where the Jordan empties into the Sea of Galilee, and not very far distant from the scene of the miracle. For notes on the storm and Christ walking on the sea, see Matthew 14:22-32. Compare John 6:15-21.

A Prophet Without Honor

Mark 6:1-6

Open It

1. Do you think it’s easier to talk about your faith with a stranger, a family member, or a close friend? Why?

2. What does the cliche "Familiarity breeds contempt" mean?

3. *What is one piece of advice your parents gave you that you ignored growing up?

Explore It

4. Who went to his hometown? With whom? (Mark 6:1)

5. What did Jesus do when He returned to His hometown? (Mark 6:2)

6. Why were the people of Nazareth amazed by Jesus? (Mark 6:2)

7. *Why did the people of Nazareth react negatively to Jesus’ visit? (Mark 6:2-3)

8. Why did the people of Nazareth talk among themselves about Jesus’ family background? (Mark 6:3)

9. *What did Jesus say to the people who scoffed at Him? (Mark 6:4)

10. What did Jesus do in Nazareth? (Mark 6:5)

11. *What prevented Jesus from doing more than a few miracles in Nazareth? (Mark 6:5-6)

12. At what was Jesus amazed? Why? (Mark 6:6)

13. How did the response to Jesus in Nazareth compare to the response in the other regions Jesus had visited? (Mark 6:6)

Get It

14. How have your family or close friends responded to your faith?

15. What does this story tell us is one cost of following Christ?

16. What can we learn from this story about the cost of following Christ?

17. What can we do to prevent ourselves from having the same lack of faith that the people in Nazareth had?

18. In what ways do you think we prevent Jesus from working miraculously in our own lives?

19. In what area of your life would you like the Lord to give you more faith?

20. How could your local church step out in faith, believing that the Lord rewards those who trust Him?

21. *What prevents us from listening to the people we know well?

22. *How can we make ourselves more open to the insights of parents, siblings, or others who are close to us?

Apply It

23. In what way could you share the message of Christ with a family member or friend this week?

24. With what specific step could you turn over one area of your life to the Lord as an act of faith in Him?

25. *In what matter could you seek the counsel of a family member or close friend? When?

Jesus Sends Out the Twelve

Mark 6:7-13

Open It

1. *In what ways have you ever had to depend on others for some of your needs?

2. What does society tell us about depending on others?

3. When have you been able to give support to another person who was having problems?

Explore It

4. *What task did Jesus give the disciples? (Mark 6:7)

5. What do Jesus’ actions tell us about His attitude toward His men? (Mark 6:7)

6. How did Jesus send out the disciples? (Mark 6:7)

7. *How did Jesus equip the disciples for their job? (Mark 6:7-11)

8. What specific instructions did Jesus give the Twelve? (Mark 6:8-11)

9. *How did Jesus want His men to travel? (Mark 6:8-11)

10. Who was to provide the food and money for the disciples? (Mark 6:8)

11. What was the central focus of the mission of the Twelve? (Mark 6:7; Mark 6:13)

12. What were the disciples to do if anyone would not welcome them? Why? (Mark 6:11)

13. What did Jesus mean by saying, ". . . as a testimony against them"? (Mark 6:11)

14. What does this episode tell us about why Jesus came to earth? (Mark 6:12-13)

Get It

15. How do you think the disciples felt about Jesus sending them on their assigned task?

16. Why do you think Jesus told His men to pack lightly?

17. How can you know whether God is directing you to do a specific task?

18. How do you feel when you receive a challenging opportunity like the one Jesus gave the disciples?

19. *How has God equipped you for serving Him?

20. *How can you apply Jesus’ advice to your Christian witness at work?

21. How should you react to people who do not respond to the message of Christ?

22. What does this passage teach about our responsibility to those who minister full-time?

23. In what ways have you fallen short of what Jesus teaches in this passage?

24. What can you do to ensure your life is reflecting the same message that Jesus taught when He was on the earth?

25. How can you equip yourself for Christian service?

Apply It

26. What can you do this week to show support for someone who ministers full-time?

27. *To whom can you take the message of Christ this week? How?

John the Baptist Beheaded

Mark 6:14-29

Open It

1. *Who do your friends and acquaintances think Jesus is?

2. What do most people believe about miracles and the supernatural?

3. In what sense do you think it is or is not harder to believe in miracles today than it was in New Testament times?

Explore It

4. How did Herod hear about Jesus’ miracles? (Mark 6:14)

5. What were people saying about Jesus? Why? (Mark 6:14-16)

6. *What do Herod’s actions throughout this episode say about the way sin operates in a person’s life? (Mark 6:14-29)

7. What was it about Jesus that kept most people from believing that He was the Messiah? (Mark 6:14-16)

8. What did Herod think of Jesus? (Mark 6:16)

9. *Why had Herod arrested and imprisoned John the Baptist? (Mark 6:17-18)

10. What had John told Herod that caused Herodias to hold a grudge against John? (Mark 6:18-19)

11. How was John’s condemnation of Herod’s adulterous marriage related to the central message of John’s preaching? (Mark 6:18)

12. Why did Herod fear and protect John? (Mark 6:20)

13. What did Mark mean when he wrote, "Finally the opportune time came"? (Mark 6:21)

14. *What happened at the party described in this passage? (Mark 6:21-28)

15. What caused Herod to offer Herodias’s daughter almost anything she wanted? (Mark 6:22-23)

16. Why did Herod make a foolish promise? (Mark 6:22-23)

17. What resulted from Herod’s foolish promise? (Mark 6:24-25)

18. How did Herod respond to the girl’s request? (Mark 6:26-28)

19. What became of John? (Mark 6:29)

Get It

20. What false ideas about Jesus do people entertain today?

21. How should we as Christians respond to others who malign the name of Christ?

22. When has it been difficult for you to confront someone about sin, as it was for John to confront Herod?

23. What responsibility do Christians have to confront non-believers with their sin and to tell them of the remedy that Christ offers?

24. *What can we learn from Herod’s negative example about preventing sin from "snowballing" or getting out of control?

25. *How do you think Christians can keep one another accountable?

26. How can you guard against holding a grudge against another person?

27. Herod knew John to be a righteous and holy man; how do you think people view you?

28. How can we guard against making foolish promises?

29. What do you need to change in your life to have a stronger witness for Christ?

Apply It

30. Whom do you need to confront sometime soon? How can you?

31. *What concrete action can you take to prevent a certain area of sin in your personal life from controlling you? When?

Jesus Feeds the Five Thousand

Mark 6:30-44

Open It

1. What was a time when you had to do something that you thought was impossible? What happened?

2. *What is your idea of a feast?

Explore It

3. What did the apostles do upon returning from their trip? (Mark 6:30)

4. Why did Jesus want to go away with the disciples to a quiet place? (Mark 6:31-32)

5. What prevented Jesus and His disciples from getting some rest and relaxation? (Mark 6:33)

6. How did Jesus respond to the crowds of people waiting to see Him? (Mark 6:34)

7. What does Jesus’ reaction to the crowds tell you about His character and mission? (Mark 6:34)

8. What problem did the disciples notice? (Mark 6:35-36)

9. *What problem did the disciples bring to Jesus? Why? (Mark 6:35-36)

10. What solution did the disciples suggest to the problem they faced? (Mark 6:36)

11. *What did Jesus think of the disciples’ suggestion? (Mark 6:37)

12. *What did the disciples think of Jesus’ solution? (Mark 6:37)

13. What does the disciples’ reaction to Jesus tell us about them? (Mark 6:37)

14. What unique plan did Jesus come up with? (Mark 6:38-41)

15. How much food did Jesus provide? (Mark 6:42-44)

16. What did Jesus’ disciples do with the leftovers? (Mark 6:43)

17. How many people did this event directly affect? (Mark 6:44)

Get It

18. *What do you think Jesus wanted to teach His disciples through this miracle?

19. *What do you think Jesus’ disciples learned through this experience?

20. Why do you think Jesus provided much more than enough food for the people, then had the surplus carefully collected?

21. Why do you think God tells us to do things that seem to be impossible?

22. What do you think Jesus wants to teach you through this miracle?

23. When have you felt it necessary to take some time to be alone with the Lord?

24. When is it good to take time out to rest? Why?

25. What can we learn and apply to our own lives from Jesus’ attitude toward helping people?

26. How can we expand our expectations of what God can do through us?

27. What is one "impossible situation" that you are now facing?

28. In what way can we show faith in God in the "impossible situations" of our everyday lives?

29. For what person in your life do you need to have compassion?

30. How do you think you should react when God tells you to do something that you are sure is beyond your ability?

31. What does this story teach us about being caretakers of what God has given us?

32. What is one possession or ability that you need to give to the Lord so that He can use it for His glory?

33. In what area of your life do you need to have more faith in God?

Apply It

34. In what specific way can you show compassion to another person this next week?

35. How can you show your willingness to give what you have back to God?

36. *What can you do this week to increase your confidence in God?

Jesus Walks on the Water

Mark 6:45-56

Open It

1. When is the last time you remember being in a terrible storm?

2. *What is one lesson you had to learn the hard way?

Explore It

3. When did Jesus make His disciples go on ahead of Him? (Mark 6:45)

4. How did Jesus and the disciples get separated? (Mark 6:45-47)

5. What did Jesus do while He was alone? (Mark 6:46)

6. What problem were the disciples having? (Mark 6:48)

7. How did Jesus respond to the disciples’ needs? (Mark 6:48)

8. How did the disciples react when they saw Jesus walk on the water? (Mark 6:49)

9. *When did the disciples cry out? Why? (Mark 6:49-50)

10. What difference did it make that the disciples’ hearts were hardened? (Mark 6:49-52)

11. *Why were the disciples "completely amazed"? (Mark 6:51-52)

12. What is significant about the wind dying down? (Mark 6:51)

13. *What had the disciples failed to understand? (Mark 6:52)

14. Where did Jesus and His disciples finally land? (Mark 6:53)

15. What did Jesus do after He and the disciples had crossed over the lake? (Mark 6:54-56)

16. How did the crowds respond to Jesus when He came to their villages? (Mark 6:56)

17. What difference did it make that the crowds welcomed Jesus? (Mark 6:56)

18. What does the fact that "all who touched Jesus were healed" tell us about the people’s attitude? (Mark 6:56)

Get It

19. Why do you think Jesus, who was the Son of God, spent time in prayer?

20. Why do you think Jesus chose to walk on the water to get to the disciples’ boat?

21. How do you think you would have reacted if you had been with the disciples that night?

22. *What did the disciples have to learn the hard way?

23. When has God done something for you that was completely amazing to you? What was it?

24. How did you respond the last time you sensed God’s work in your life?

25. Why do you think we are sometimes so surprised by God’s goodness to us?

26. How can we follow Jesus’ example of prayer?

27. How should you follow Jesus’ example in this story of taking time out for prayer?

28. When have you been terrified, as the disciples were in this story?

29. How can Christ calm our fears or help us when we are afraid?

30. What difference does it make that Jesus has the power to control the forces of nature?

31. What does this story tell us about Jesus?

32. *What does this story tell us about human nature?

33. What can we learn from Jesus’ commitment to help people and teach them?

34. In light of this story, how can you increase your faith in Jesus?

Apply It

35. How can you discipline yourself this week to spend time in undistracted prayer each day?

36. What specific fear or anxiety do you need to turn over to the Lord and entrust to Him?

37. *How can you make yourself sensitive to the lessons God wants to teach you this week?

Commentary On Mark Chapter Seven

B.W. Johnson

Making Void the Law of God.

SUMMARY.--The Scribes and Pharisees from Jerusalem. Eating with Unwashen Hands. Making Void the Law of God by Tradition. What Defileth a Man. In the Borders of Tyre and Sidon. The Syrophoenician Woman. Healing in Decapolis.

1. Then came together unto him the Pharisees. This sharp controversy, which contains the sharpest rebuke that Christ had thus far paid to the Pharisaical system, is recorded also by Matthew 15:1-20, where see notes. Mark, for the benefit of Gentile readers, adds a few words concerning Jewish customs. Come from Jerusalem. Probably formally sent by the Sanhedrim to investigate the work and teaching of Jesus.

2. Eat bread with defiled hands. Not dirty, but "unwashen." The "tradition of the elders" required them to always wash before eating lest they might have touched something ceremonially unclean.

3. For the Pharisees . . . except they wash diligently, eat not. The duty of washing before meat is not inculcated in the law, but only in the tradition of the scribes. So rigidly did the Jews observe it, that Rabbi Akiba, being imprisoned, and having water scarcely sufficient to sustain life given him, preferred dying of thirst to eating without washing his hands.

4. When they come from the market, except they wash, they eat not. In the Greek, not the word rendered "wash" elsewhere in the passage, but baptize. Abbott renders it "plunge" and says: "Apparently, in the ritual of the Pharisees, washing by pouring on water sufficed for those who remained at home, but immersion of the hands in water was required of those who had gone abroad." Many other things. They not only insisted on washing the hands, because of the tradition, but also, many other things. Geikie says: "The law of Moses required purifications in certain cases (Leviticus 12:1-5), but the rabbis had preverted the spirit of Leviticus in this as in other things, for they taught that food and drink could not be taken with a good conscience when there was the possibility of ceremonial defilement. If every perceivable precaution had not been taken, the person or the vessel used might have contracted impurity, which would thus be conveyed to the food, and through the food to the body, and by it to the soul. Hence it had been long a custom, and latterly a strict law, that before every meal not only the hands, but even the dishes, couches, and tables, should be scrupulously washed."

5. The Pharisees and scribes asked him. On the Savior’s discourse that follows, as far as Mark 7:23, consult notes on Matthew 15:1-20.

24. From thence he arose, and went into the borders of Tyre and Sidon. Consult the notes on Matthew 15:21-28, where the incident of the "woman of Canaan" is fully given.

31. He came . . . through the midst of the coasts of Decapolis. A district east of the Sea of Galilee and the Jordan, so called because it contained ten cities. Only Mark gives the account of the following miracle.

32. One that was deaf, and had an impediment in his speech. Probably had not been born deaf, as he was not dumb.

33, 34. Put his fingers in his ears. The manner of the Lord in this miracle was peculiar. I understand that he used signs instead of words in order to arouse faith in the deaf man. He touched the organs that had lost their office and then looked to heaven. This would be deeply significant to one who had learned to understand by signs. Ephphatha. A word in the common language of Judea at that time, meaning "Be opened."

35. His ears were opened. At once both his difficulties were removed.

36. He charged them that they should tell no man. Consult note on Matthew 8:4.

37. He hath done all things well. Compare Genesis 1:31. He maketh both the deaf to hear and the dumb to speak. Christ, ever since, has been engaged, spiritually, in the same work.

Clean and Unclean

Mark 7:1-23

Open It

1. What are some of the traditions in your church?

2. When did you first learn to wash your hands before eating?

3. *What are some of your favorite traditions?

Explore It

4. Who was gathered around Jesus? (Mark 7:1)

5. What did the Pharisees and teachers of the law notice? (Mark 7:1-2)

6. How were the practices of Jesus’ disciples different from those of the Pharisees and the teachers of the law? (Mark 7:2-4)

7. *What were the Pharisees and teachers of the law concerned about? Why? (Mark 7:2-5)

8. Why were the Pharisees and teachers of the law concerned about what Jesus’ disciples were doing? (Mark 7:3-4)

9. What did the Pharisees ask Jesus? (Mark 7:5)

10. How did Jesus avoid answering the Pharisees’ question directly? (Mark 7:6)

11. *What were the Pharisees doing wrong? (Mark 7:6-8)

12. Of what did Jesus accuse the Pharisees? (Mark 7:6-13)

13. How were the Pharisees being hypocritical in this instance? (Mark 7:9)

14. What example did Jesus give to prove His accusations against the Pharisees? (Mark 7:10-12)

15. How did Jesus use the Law of Moses? (Mark 7:10-19)

16. *How did Jesus place tradition in proper perspective? (Mark 7:10-19)

17. How did the Pharisees’ use of "unclean" differ from Jesus’? (Mark 7:14-23)

18. How did Jesus explain the parable to His disciples? (Mark 7:18-23)

19. What actually makes a person "unclean"? (Mark 7:20-23)

Get It

20. *What’s wrong with "holding on to the traditions of men"?

21. *What did Jesus want His audience to do?

22. In what ways are Christians today hypocritical?

23. What church traditions either can or do stand in the way of non-believers becoming interested in Christianity?

24. What traditions do you hold on to that can go against the commands of God?

25. What can we do to place traditions—especially religious traditions—in proper perspective?

26. In what ways do you think it is possible to worship the Lord in vain?

27. From the list of "unclean" things that come from within a person’s heart (greed, deceit, envy, etc.), which attitude or action do you need to work on eliminating from your life?

28. How can we be sure we are "clean" in God’s sight?

29. What can we do to work toward being clean in God’s sight?

30. What practices in your local church do you think might be distracting people’s attention from the central concerns of the faith?

31. How can you guard against practicing the type of tradition-bound, external religion that Jesus condemned?

Apply It

32. *What can you do to honor the commands of God above your traditions?

33. What is one practice that you can eliminate or modify to help you focus on the teaching of Jesus?

34. What is one step you can take to guard against hypocrisy?

The Faith of a Syrophoenician Woman

Mark 7:24-30

Open It

1. *When was a time when you felt like an outsider?

2. Why do you think some Christians lose or give up their faith in God?

Explore It

3. What did Jesus try to keep secret? How? (Mark 7:24)

4. Why did a certain woman want to see Jesus? (Mark 7:25)

5. What did the woman do when she saw Jesus? Why? (Mark 7:25)

6. *Who came to see Jesus? Why? (Mark 7:25-26)

7. What was this woman’s background? (Mark 7:26)

8. What did the woman in the story want from Jesus? (Mark 7:26)

9. How did Jesus respond to this woman? (Mark 7:27)

10. To whom was Jesus referring when He spoke of children? (Mark 7:27)

11. What did this woman call Jesus? (Mark 7:28)

12. How did the woman appeal Jesus’ decision not to help her? (Mark 7:28)

13. What made the woman so persistent? (Mark 7:28)

14. *Why was Jesus impressed with the woman? (Mark 7:28-29)

15. *What happened to the woman and her daughter? (Mark 7:30)

Get It

16. *What was exemplary about the woman who came to see Jesus?

17. Why do you think Mark included this episode in his Gospel?

18. Why would you or wouldn’t you have gone to see Jesus if you had been in the same situation as this woman?

19. What have you "begged" Jesus to do for you in the past? How did He answer?

20. How would you compare your level of faith with that of the woman in this story?

21. In what ways has Jesus rewarded you for your faith?

22. What difference does it make in your life that Jesus has the power and authority over all the evil forces of the world?

23. *What about the woman’s attitude can we apply to our prayer life?

24. No two of Jesus’ healings were exactly alike; how should our witness for Christ be tailored to each situation and person?

25. How can you be personal and sensitive in the way you meet the needs of those around you?

Apply It

26. What is one area of your life that you will commit to the Lord in faith today?

27. *What concrete step can you take to show your faith in the Lord and your dependence on His power?

The Healing of a Deaf and Mute Man

Mark 7:31-37

Open It

1. *What do you think it would be like to be deaf or unable to speak?

2. What attitudes does our society have toward disabled people?

3. How do most ordinary folks treat people who have disabilities?

Explore It

4. Where did the events of this story take place? (Mark 7:31)

5. *Who was brought to Jesus? Why? (Mark 7:32)

6. What attitude did the people have toward Jesus? (Mark 7:32)

7. What did Jesus do for the man who was deaf and could hardly speak? (Mark 7:33-36)

8. What method did Jesus use to heal the man who came to Him? (Mark 7:33-36)

9. *What did Jesus do so that the man would know it was Jesus who helped him? (Mark 7:33-36)

10. What happened to the deaf man? (Mark 7:35)

11. How was the deaf man’s life changed because of Jesus? (Mark 7:35-37)

12. *What command of Jesus got the opposite effect He intended? (Mark 7:36)

13. How did the people react to Jesus and His miraculous power? (Mark 7:36-37)

14. What difference did this miracle make in the lives of the people who witnessed it? (Mark 7:36-37)

15. Why couldn’t the people stop talking about Jesus? (Mark 7:37)

Get It

16. Whom do you know who has experienced the healing of Jesus in his or her life?

17. How do people respond to Jesus’ miraculous work in their lives?

18. What can you learn from the people’s attitude toward Jesus in this story?

19. In what area of your life do you need God’s healing power?

20. How can you increase your faith in God?

21. *How has God helped you in a way that met your personal, unique needs, as He did for the man in this story?

22. *How can we tailor the way we reach out to each person?

23. What difference does it make in your everyday life that Jesus has all power and authority over the world?

24. Whom could you tell about the goodness of God in your life?

Apply It

25. What is one area of your life that you can commit to the Lord and trust Him to work through?

26. What can you do this next week to show your thanks to God for His work in your life?

27. How can you trust God with your needs?

28. *What can you do to reach out to someone in need this week?

Commentary On Mark Chapter Eight

B.W. Johnson

In the Coasts of Cæsarea Philippi.

SUMMARY.--The Four Thousand Fed. At Dalmanutha. Seeking a Sign from Heaven. The Blind Man Healed at Bethsaida. Peter’s Confession at Cæsarea Philippi. The Death and Burial of the Son of Man. Peter Rebuked. Taking the Cross and Following Christ.

1. In those days. While Christ was in Decapolis. For notes on the feeding of the four thousand, see Matthew 15:32-38. This is not the same event as the feeding of the five thousand (Matthew 14:13-21; Mark 6:32-44; Luke 9:10-17; John 6:1-14). In Mark 8:19-20, the Lord refers to both miracles.

10. Into the parts of Dalmanutha. Matthew 15:39 says "Magdala." Neither place exists now, but they are supposed to have been near each other on the western shores of the Sea of Galilee. Abbott suggests that they were two different names for the same place, a common circumstance.

11-13. The Pharisees came . . . seeking of him a sign from heaven. See notes on Matthew 16:1-4.

14-21. The disciples had forgotten to take bread. For notes on the warning against the leaven of the Pharisees and Herod, see Matthew 16:5-12. Matthew says "Sadducees" instead of "Herod." Herod was a Sadducee, and the Sadducees generally were his supporters.

22. He cometh to Bethsaida. Near the mouth of the upper Jordan into the lake. It was upon the eastern bank of the river. The account of the miracle that follows is only given by Mark. And they bring a blind man unto him. The people, not the disciples, brought him. He was brought (1) either because he could not find the way alone, or (2) because he had not faith that would induce him to go, and so was brought by the faith of his friends. This man was not born blind. He had evidently seen men and trees aforetime.

23. Led him out of the town. As he had taken the deaf man out of the crowd (Mark 7:33). The Lord often sought to escape publicity. When he had spit on his eyes. I suppose that this unusual course was intended to develop in the man the faith which the Lord made the usual condition of healing.

24. I see men; for I behold them as trees, walking. Certain moving forms about him, but without the power of discerning their shape or magnitude; trees he should have accounted them from their height, but men from their motion.

25. Then again he laid his hands upon his eyes. This is the only example of a progressive cure. I suppose that it was an example of progressive faith. The Lord could have healed him with a word, but he wished to save the soul as well as the body.

26. Sent him away to his house. Evidently he did not live in Bethsaida, as he was forbidden to go into the town, or to tell the story there.

27-30. Jesus went forth . . . into the villages of Cæsarea Philippi. For notes on Peter’s confession of Christ, see Matthew 16:13-20. Compare Luke 9:18-21. Cæsarea Philippi was a heathen town, in the extreme north of Palestine, near the foot of Mount Hermon, and one of the sources of the Jordan.

31-38. He began to teach them, etc. For the first announcement of the suffering of our Lord, the rebuke of Peter, and the lesson concerning the cross, and saving the soul, see notes on Matthew 16:21-28. Compare Luke 9:22-27. Mark 8:38 is peculiar to Mark in this connection, though given in Matthew 10:32-33, on which see notes.

Jesus Feeds the Four Thousand

Mark 8:1-13

Open It

1. When was a time someone showed compassion to you?

2. Why is it sometimes difficult to accept help or sympathy from others?

3. *How does it make you feel to receive support or help from others?

Explore It

4. *Why did Jesus call the disciples to Him? (Mark 8:1-3)

5. How did Jesus feel toward the crowd of people that had gathered? (Mark 8:2)

6. How long had the crowd in this story been gathered? Why? (Mark 8:2)

7. Why couldn’t Jesus just send the people to their homes for food? (Mark 8:3)

8. What did Jesus’ disciples think of the crowd’s dilemma? (Mark 8:4)

9. *How did Jesus involve His disciples in this problem? (Mark 8:5-8)

10. What did Jesus do with the seven loaves and few small fish that the disciples had found? (Mark 8:6)

11. *How much food went uneaten? (Mark 8:8)

12. What did Jesus do after He had fed the crowd? (Mark 8:9-10)

13. Who came to see Jesus? Why? (Mark 8:11)

14. How did the Pharisees plan to "test" Jesus? (Mark 8:11)

15. Why did Jesus "sigh deeply"? (Mark 8:12)

16. What announcement did Jesus make to the generation of His day? (Mark 8:12)

17. What did Jesus think of His visitors? (Mark 8:12-13)

Get It

18. *What can we learn from Jesus’ attitude and actions toward the crowds that followed Him?

19. *How can you become a more compassionate person?

20. When have you consciously trusted the Lord for food or another essential of life?

21. What did it feel like to have to trust the Lord to supply your basic needs?

22. In what ways has God provided for the needs of you and your family?

23. How does God’s work in the past encourage you to trust Him with your future?

24. How can you show your thankfulness to God for the way He takes care of you?

25. When was a time you tried to test the Lord as the Pharisees did? What happened?

26. What kinds of people today have the same attitude the Pharisees did?

27. Why do people demand signs from God?

28. Why does God refuse to give us signs or proof of His existence and presence?

Apply It

29. *To whom can you show compassion? How and when?

30. In what one area of your life will you ask God to work miraculously this week?

31. How can you trust God this week to supply your needs?

32. For what difficult problem will you depend on God? How?

The Yeast of the Pharisees and Herod

Mark 8:14-21

Open It

1. When was a time you misunderstood what someone said or did? What resulted?

2. What is one negative example from which you have learned?

3. *In what ways do many adults grow hardened as they get older?

Explore It

4. What had the disciples forgotten on their trip? (Mark 8:14)

5. When did Jesus start talking about the Pharisees? (Mark 8:15)

6. *What did Jesus warn His disciples against? (Mark 8:15)

7. How did the disciples misunderstand Jesus’ warning? (Mark 8:16)

8. What was Christ’s explanation for why the disciples could not understand what He meant? (Mark 8:17-18)

9. *Why couldn’t the disciples understand what Jesus said? (Mark 8:17-18)

10. What would have enabled the disciples to understand Jesus better? (Mark 8:17-18)

11. *Why was Jesus amazed at His disciples? (Mark 8:17-21)

12. Why did Jesus remind the disciples about the miracles of feeding the crowds? (Mark 8:19)

13. How did Jesus try to get through to His disciples? (Mark 8:18-20)

14. Of what miracles did Jesus remind the disciples? Why? (Mark 8:19-20)

Get It

15. What did Jesus want His disciples to learn from the Pharisees and Herod?

16. When have you ever misunderstood what the Bible said about a certain topic or idea?

17. *What passages or ideas from the Bible have you struggled to understand?

18. *How can we guard against misinterpreting or ignoring the Scriptures?

19. When has your heart been "hardened" to God’s message?

20. When has your heart been "hardened" to the voice of the Holy Spirit?

21. How can you be more sensitive to God’s will for you?

22. If Jesus had been speaking directly to us, what negative example might He have warned us to learn from?

23. If Jesus had been speaking to you personally, what negative example might He have warned you to watch out for?

24. How can you separate yourself from the corruption of the world and yet still be an effective witness for Christ?

Apply It

25. What miracles of Christ, negative examples, or object lessons can you use as reminders of Christ’s proper place in your life?

26. *What is one step you can take to soften your heart toward God this week?

27. What is one specific command of Christ’s that you want to apply to your life this week?

28. What can you do to steer clear of the evil and corruption in your workplace, community, or home life?

The Healing of a Blind Man at Bethsaida

Mark 8:22-26

Open It

1. *When have you experienced a time when God answered a prayer only partially?

2. Why do you think God would not answer prayer as we hope?

3. How do you respond when God answers your prayers completely?

Explore It

4. Where did the events of this story take place? (Mark 8:22)

5. *What did the people do about the blind man’s condition? (Mark 8:22)

6. Where did Jesus perform this miracle? (Mark 8:23)

7. How did Jesus get the blind man out of the village? (Mark 8:23)

8. *How did Jesus heal the blind man? (Mark 8:23-25)

9. How did Jesus treat the blind man differently from the many other people He had healed? (Mark 8:23-26)

10. What do we learn about Jesus’ character from the way He treated the blind man? (Mark 8:23-26)

11. What is unique about this healing compared to every other healing Mark recorded in his Gospel? (Mark 8:23-26)

12. What did the blind man see after the first touch from Jesus? (Mark 8:24)

13. What occurred after Jesus touched the blind man a second time? (Mark 8:25)

14. *What did Jesus urge the man to do after he was healed? (Mark 8:26)

Get It

15. Why do you think Jesus returned to Bethsaida?

16. Why do you think the people begged Jesus to heal the blind man?

17. What connection do you think there is between this gradual healing and the disciples’ slowness to understand who Jesus was?

18. Why do you think Jesus healed people in so many unique ways?

19. What difference does it make to you that God views us all as unique individuals and treats us according to our own needs?

20. How should Jesus’ actions and attitudes in this story affect the way you represent Christ to others?

21. When has your "sight" been clouded by circumstances in your life?

22. How has God opened your eyes in a difficult situation?

23. *Whom do you know who has been changed by Jesus but now needs a "second touch" in his or her life?

24. *How could you help a person you know who needs a "second touch" from Jesus?

25. What have you learned from this passage about Jesus’ attitude toward people?

26. How can you show thanks to the Lord for His personal interest in you as an individual?

Apply It

27. *What can you do this week for someone in need?

28. What is one area of your life in which you can pray for God’s healing?

29. How do you want to respond the next time the Lord answers prayer in an unexpected way?

Peter’s Confession of Christ

Mark 8:27-30

Open It

1. Where do you tend to experience the pressure of a larger group?

2. *When have you ever succumbed to group pressure when you knew you should not have?

Explore It

3. Where did this episode take place? (Mark 8:27)

4. *What did Jesus ask His disciples? (Mark 8:27)

5. *What did people theorize about Jesus? (Mark 8:27-28)

6. How did the disciples respond to Jesus’ question? (Mark 8:28)

7. How had people connected Jesus with Elijah, John the Baptist, and other prophets? (Mark 8:28)

8. How did Jesus make this discussion personal? (Mark 8:29)

9. *How did the disciples answer Jesus’ question? (Mark 8:29)

10. Who did Peter say Jesus was? (Mark 8:29)

11. Who spoke for the whole group of disciples? (Mark 8:29)

12. What was Peter’s declaration of faith? (Mark 8:29)

13. What warning did Jesus give His disciples? (Mark 8:30)

Get It

14. Why do you think Jesus asked about His identity at this particular point?

15. Why would people think that Jesus was John the Baptist, Elijah, or one of the other prophets?

16. Why do you think Jesus asked the two questions in the order He did?

17. Why would Jesus warn the disciples not to tell anyone that He was the Messiah?

18. *Who do you say Jesus is?

19. How do your beliefs go against the flow of the majority in our world?

20. What is it like to stand up against the views of the crowd?

21. How does the knowledge that one day everyone will know that Christ is Lord affect your attitude about the pressure you feel from the world?

22. *Why is it important for a Christian not to hide his or her faith in Christ?

23. How can we stand up for what is right in the face of pressure from others to compromise?

24. What can we learn from Peter’s example?

25. How do your beliefs in Jesus Christ affect your everyday life?

Apply It

26. *How can you state your faith in Christ’s Lordship?

27. Whom should you tell this week about your faith in Christ?

28. What specific area of your life do you need to submit to the Lordship of Christ? How?

Jesus Predicts His Death

Mark 8:31 to Mark 9:1

Open It

1. *In what ways has your life been different from what you expected?

2. How do unrealistic expectations block people from following Christ?

Explore It

3. Who referred to Himself as the "Son of Man"? (Mark 8:31)

4. What did Jesus teach the disciples? (Mark 8:31)

5. How did Jesus speak about what would happen to Him? (Mark 8:32)

6. Why did Peter rebuke Jesus? (Mark 8:32)

7. How was what Jesus predicted different from what Peter expected? (Mark 8:32)

8. What surprised Peter? (Mark 8:32)

9. *Who rebuked whom? Why? (Mark 8:32-33)

10. What did Jesus say to Peter in response to his rebuke? (Mark 8:33)

11. Why did Jesus rebuke Peter? (Mark 8:33)

12. Why did Jesus speak harshly with Peter? (Mark 8:33)

13. *In what way did Peter have in mind the "things of man" as opposed to the "things of God"? (Mark 8:33)

14. What was wrong with Peter’s thinking? (Mark 8:33)

15. What did Jesus do after rebuking Peter? (Mark 8:34)

16. *What did Jesus want His disciples to do? (Mark 8:34-35)

17. Why did Jesus say, "If anyone would come after me, he must deny himself and take up his cross and follow me"? (Mark 8:34-38)

18. How did Jesus refer to the people to whom He was speaking? (Mark 8:38)

19. How will Jesus come back to earth? (Mark 8:38)

20. What promise was given to Jesus’ audience? (Mark 9:1)

Get It

21. When have you ever doubted the words of Jesus?

22. In what ways has Christ rebuked you in the past?

23. *Why does Christ ask us to "deny yourself, take up your cross, and follow" Him?

24. What does it mean to deny yourself?

25. What does it mean to take up your cross?

26. What does it mean to follow Christ?

27. In what way can a person both save his life and lose it at the same time?

28. What did Jesus mean when He said, "Some who are standing here will not taste death before they see the kingdom of God come with power"? (9:1)

29. How do you usually respond to the Lord’s correction or discipline in your life?

30. *How can we make sure we "have in mind the things of God"?

31. What do you think Christ wants you to give up for the sake of the gospel?

32. What does it mean to be ashamed of Christ?

33. In what ways does Satan tempt us to do the opposite of what Christ wants for us?

Apply It

34. *What attitude or practice do you need to change in obedience to Christ?

35. What specific steps can you take to listen closely to Christ this week?

Commentary On Mark Chapter Nine

B.W. Johnson

The Transfiguration.

SUMMARY.--The Coming of the Kingdom. The Transfiguration. Moses and Elias. The Elias That Must Come. The Boy with the Dumb Spirit. The Condition of Receiving Christ’s Help. The Disciples Taught of Christ’s Sufferings. Who Shall Be Greatest? The Narrowness of the Disciples Rebuked. A Cup of Cold Water in the Name of Christ. The Offending Hand or Eye.

1. Till they have been seen the kingdom of God come with power. Compare Matthew 16:28 and Luke 9:27. Matthew says, "Till they have seen the Son of man coming in his kingdom;" Luke, "Till they have seen the kingdom of God." A comparison shows that the reference is to "the coming of the kingdom in power" on the day of Pentecost. Of the twelve, one at a time was dead; the others had not tasted of death.

2. After six days. After six days intervening. Luke says, "About eight days," he counting the one before and after the six days that intervened. For notes on the Transfiguration see Matthew 17:1-13, and compare Luke 9:28-36.

14. And when he came to his disciples. After the transfiguration. He saw a great multitude. For notes on this miracle, see Matthew 17:14-21. Compare Luke 9:37-42. Mark’s account is the fullest. According to the Revision, Matthew says that the youth was an epileptic, and the symptoms given by Mark are those of epilepsy. Mark also states that he had been afflicted from childhood.

23. If thou canst. The question is not whether Jesus can, but whether the afflicted father can. Can he have the needful faith in Christ? Faith is the great need.

24. Lord, I believe; help thou my unbelief. The spark of faith has been kindled; if his faith is not strong, he prays the Lord to give him stronger faith. So should always pray the doubting Christian. If your faith is weak, cry for help.

26. The spirit cried and rent him sore. The evil spirit obeys most reluctantly and seeks to destroy one whom it can no longer use. The paroxysm of departure was fearful, and left the boy exhausted and as dead. The touch of Jesus completed the cure.

28, 29. Why could we not cast him out? His answer first was, according to Matthew (Matthew 17:20), "Because of your belief." The whole difficulty centered in their want of faith. No demon could defy them if only they had faith enough. And then Jesus illustrates the power of faith by showing that even a small amount of active, living faith, like a grain of mustard-seed, could remove "this mountain," perhaps pointing to Mount Hermon, at whose base they were, and which towered in its grandeur above them. Can come forth by nothing, but by prayer. (Fasting is omitted in the New Version, but placed in the margin.) The faith which will be effectual must be a faith exercised in prayer. The work of the Church is still to cast out devils, the unclean spirits of worldliness, selfishness, greed, infidelity, lust, intemperance, Sabbath-breaking. These still defy the ordinary efforts and faith of God’s people. We have faith enough for ordinary duties, for some giving, for prayer-meetings, for building churches; but there is a work which ordinary faith cannot do. How shall we get that higher faith? By prayer and fasting. By such an earnestness that we forget the needs of the body.

31, 32. The Son of man is delivered. See notes on Matthew 17:22-23. Compare Luke 9:43-45.

33. What was it that ye disputed among yourselves? See notes on Matthew 18:1-9. Compare Luke 9:46-50.

35. Servant of all. The two conditions of true greatness are humility and service; not to be the servant of friends, or kindred, or of a class, or even of church members, but of all, like Christ.

38. John answered him, we saw one. The disciples had shortly before returned to Christ from their first missionary tour, in which they were empowered to cast out devils (Matthew 10:8). The man here referred to they probably met during this tour. He must have been a disciple of Christ, who was enabled by his faith, yet without a commission, to cure the possessed--Abbott. Casting out devils in thy name. Really, and not in a wrong spirit, as did the Jewish exorcists (Acts 19:13-14); for it was done in thy name. Such workers as this man believed in him, or they would not have used his name. He followeth not us. Did not join himself to the apostles as one of their followers.

39. Forbid him not. He neither praises nor blames him for following an independent course, and not working with his disciples. He simply declares that he must not be forbidden, and that those who work the same kind of work that we do should be regarded, not as enemies, but allies. Thousands, in every period of church history, have spent their lives in copying John’s mistake. They have labored to stop every man who will not work for Christ in their way from working for Christ at all.--Ryle.

42. Cause one of these little ones . . . to stumble.. See notes on Matthew 18:6-10.

43. The fire that never shall be quenched. See note on Matthew 5:29. The fires that were occasionally lit in the literal Gehenna, or Tophet, were necessarily only temporary. They died out for want of fuel. It was to be otherwise with the "fire" of the other and ulterior Tophet. The "fire" referred to is, of course, a mere symbol of the sum total of certain dreadful realities, for which there are no adequate representations in human language.

48. Worm dieth not, . . . fire is not quenched. An expression borrowed from the last verse of Isaiah, and probably in current use among the Jews of our Savior’s time, as applied to the state of future retribution.

49. For. Our Lord is alluding to the pervading idea of Mark 9:45-48. These sacrifices of hand, foot, eye, must be made; for--every one shall be salted with fire. Fire is used in the Scripture to denote suffering, persecution, trial, distress of any kind. Salt is used to denote permanence, preservation from corruption. Every one, good and bad, must suffer.

50. Have salt in yourselves. The spirit of self-sacrifice, and thus you will "have peace with one another."

The Transfiguration

Mark 9:2-13

Open It

1. When were you last speechless?

2. *How do people react when they watch fireworks? Why?

Explore It

3. Where did Jesus take Peter, James, and John? (Mark 9:2)

4. Whom did Jesus take with Him to the mountain? (Mark 9:2)

5.*What happened to Jesus on the mountain? (Mark 9:3)

6. Who appeared with Jesus in the transfiguration? (Mark 9:4)

7.What was significant about the people who appeared to Jesus? (Mark 9:4)

8. How did Peter respond to the transfiguration of Jesus? (Mark 9:5)

9. Why did Peter want to put up three shelters? (Mark 9:5)

10. Why were the disciples frightened when they saw Jesus? (Mark 9:6)

11. How did God appear to Jesus and the others? (Mark 9:7)

12. *What did God say to the disciples? (Mark 9:7)

13. *What did God want the disciples to do? (Mark 9:7)

14. What did the disciples see after the cloud vanished? (Mark 9:7-8)

15. What orders did Jesus give the disciples? (Mark 9:9)

16. How did Peter, James, and John respond to Jesus’ order? (Mark 9:10)

17. What caught the "elite three" off guard and became the topic of discussion as they headed down the mountain? (Mark 9:10)

18. Why did the disciples ask Jesus about Elijah? (Mark 9:11)

19. About whom was Jesus speaking when He said, "Elijah has come"? (Mark 9:12-13)

Get It

20. Why do you think Jesus chose only three of His disciples to witness His transfiguration?

21. How do you think this account would encourage an audience of Christians being harassed and threatened?

22. What encouragement does this passage give you?

23. *How do you think you would have reacted if Jesus had chosen you to witness His transfiguration?

24. When has a spiritual experience caused you to be speechless or frightened?

25. *What is implied by God’s command that we listen to Jesus?

26. What can we learn from this account about the relationship between 27. God the Father and His Son, Jesus Christ?

Apply It

28. What specific word or command of Jesus can you obey more carefully this week? How?

29. *What can you do over the next week to become more sensitive to God’s voice (whether from His Word or His Spirit)?

The Healing of a Boy With an Evil Spirit

Mark 9:14-32

Open It

1. *When was the last time you felt inadequate to do a job you had to do?

2. In what situation have you done something that you thought was impossible?

Explore It

3. What was the setting of the events in this story? (Mark 9:14)

4. How did the people react when they saw Jesus? (Mark 9:15)

5. What did Jesus ask the crowd and the teachers of the law? (Mark 9:16)

6. What were the people arguing about? (Mark 9:17)

7. What had the evil spirit done to the boy it possessed? (Mark 9:17-18)

8. *Why were the disciples unable to cast the demon out of the boy? (Mark 9:19)

9. *How did Jesus feel at this point? (Mark 9:19)

10. What was the evil spirit’s response to Jesus? (Mark 9:20)

11. What was the boy’s life like before Jesus healed him? (Mark 9:21-22)

12. *How were prayer and faith related in this situation? (Mark 9:22-23)

13. What problem did the father need to overcome? (Mark 9:24)

14. When did Jesus cast the demon out? (Mark 9:25-26)

15. How did Jesus treat the demon-possessed boy? (Mark 9:24-27)

16. What necessary step had the disciples failed to take in this situation? (Mark 9:28-29)

17. Why did Jesus want to avoid the crowds of people? (Mark 9:30-31)

18. What news did Jesus repeat privately to the disciples? (Mark 9:31)

19. What frightened the disciples? (Mark 9:31-32)

Get It

20. How do you think Jesus felt about His disciples in this situation?

21. How should we pray when we feel inadequate?

22. In what ways do you think we are an "unbelieving generation" like the people of Jesus’ day?

23. What difference does it make that "everything is possible for him who believes"?

24. In what area of your life do you struggle with doubt?

25. What can we learn from the father’s example in this story?

26. How has God helped you overcome your unbelief in the past?

27. *In what areas of life do you think we fail to see success because we do not pray?

28. *How can you become more dedicated to prayer?

Apply It

29. *About what in your life will you pray every day this week? When?

30. What concrete action can you take today to show a commitment to prayer?

Who Is the Greatest?

Mark 9:33-37

Open It

1. What makes a person look prestigious or "respectable" in our society?

2. *Whom do you consider to be a great person? Why?

Explore It

3. What did Jesus ask the disciples when they got to Capernaum? (Mark 9:33)

4. Why did the disciples suddenly stop talking? (Mark 9:33-34)

5. *How did Jesus get His disciples’ attention? (Mark 9:33-34)

6. What does the disciples’ argument tell you about their understanding of who Jesus was and why He had come? (Mark 9:33-34)

7. Why were the disciples embarrassed to answer Jesus’ question? (Mark 9:34)

8. *How did Jesus explain what it means to be great? (Mark 9:35)

9. What kind of person tries to be a servant? (Mark 9:35)

10. *How did Jesus illustrate His point? (Mark 9:36)

11. What did Jesus say about children? (Mark 9:37)

12. How is it possible to welcome God? (Mark 9:37)

Get It

13. *What does it mean to be a servant of all?

14. What does it mean to welcome someone in Jesus’ name?

15. What does it mean to be great in God’s eyes?

16. How can a person become great in God’s eyes?

17. Why do you think Jesus used a child to illustrate His point?

18. How can you welcome someone in Jesus’ name?

19. What sorts of issues cause ill will among Christians today?

20. How do we strive to be the "greatest"?

21. *How can you become a "servant of all" in your everyday actions and attitudes?

22. What does this passage tell us about Jesus’ attitude toward children and other weaker members of society?

23. How should we treat people of "lower status"?

24. What attitude change do you want to make in light of the principles you discovered in this passage?

Apply It

25. *What is one concrete way you can serve another person this week?

26. In what specific situation can you consciously choose to be a servant for Christ’s sake sometime this next week?

Whoever Is Not Against Us Is for Us

Mark 9:38-41

Open It

1. *What do people argue about in your family?

2. What happens to a team of workers when members become jealous and use power plays against each other?

3. What do you think are the advantages (if any) and disadvantages of church denominations? Keep in mind that the scripture tells us that a "house divided" against itself cannot stand. Christ established but "One Church," not a multitude of denominations.

Explore It

4. Who told Jesus about the dilemma facing the disciples? (Mark 9:38)

5. How did John refer to Jesus and how was that significant? (Mark 9:38)

6. *What issue concerned the disciples? (Mark 9:38)

7. Why did the disciples try to stop a man from driving out demons? (Mark 9:38)

8. *What attitudes did the disciples have in this situation? (Mark 9:38)

9. *How did Jesus respond to the disciples’ question? (Mark 9:40)

10. Why did Jesus not mind others, who were not part of His group of disciples, performing miracles in His name? (Mark 9:40)

11. What attitude did Jesus want the disciples to have? (Mark 9:41)

12. How will God treat those who do good in Christ’s name? (Mark 9:41)

13. What principle was Jesus trying to teach the disciples? (Mark 9:39-41)

Get It

14. What jealousies and power struggles do you see in the church today?

15. *Over what issues do we tend to be divided as believers?

16. *How does Christ want us to respond to others who minister in His name, even if they do not come from the same group or background as we do?

17. How do you think God views the various denominations and separate societies that the Christian church has divided into?

18. How can we become more unified as a body of believers?

19. How can you ensure that you are serving in the name of Christ and not allowing wrong motives to steal any of the glory that belongs to Christ?

20. What ministry do you think God might be leading you to get involved in?

21. What do you think we could do as churches and denominations to lay aside our differences and put up a united front to the world?

22. What can churches do to support those who are not against them?

Apply It

23. What step can you take this week to help another person in Christ’s name?

24. *What can you do to support someone who does good and is "not against you"?

Causing to Sin

Mark 9:42-50

Open It

1. *What are your favorite seasonings?

2. What is pleasant and unpleasant about salt?

3. What do you believe are the marks of maturity?

Explore It

4. To whom did Jesus refer when He spoke of "little ones"? (Mark 9:42)

5. What behavior did Jesus condemn? (Mark 9:42)

6. What figure of speech did Jesus use to show how serious His point was? (Mark 9:42-47)

7. *What was Jesus’ attitude toward sin? (Mark 9:43-47)

8. What does this passage teach about the kingdom of God? (Mark 9:43-47)

9. *Why did Jesus use extreme examples in this context? (Mark 9:43-48)

10. How did Jesus use figurative language to get His message across? (Mark 9:43-48)

11. How did Jesus describe hell? (Mark 9:48-49)

12. What did Jesus mean when He said, "Everyone will be salted with fire"? (Mark 9:49)

13. *When Jesus talked about "salt," to what exactly was He referring? (Mark 9:50)

14. Why is "saltiness" necessary in a Christian’s life? (Mark 9:50)

15. With what final instruction did Jesus conclude? (Mark 9:50)

16. How do Jesus’ final words relate to the rest of the passage? (Mark 9:50)

Get It

17. Who are the "little ones" in our society?

18. What do our hands, feet, and eyes represent?

19. How can a person’s hand, foot, or eye cause him or her to sin?

20. *How do you think a Christian can cause others to sin?

21. *In what ways is causing another person to sin worse than sinning yourself?

22. What should be our attitude toward sin?

23. How do you plan to apply to your life the principles Jesus taught about avoiding sin?

24. What specific steps can a Christian take to avoid sin?

25. What could a church do as a group to apply these principles?

26. How can this passage motivate us to share our faith with unbelievers?

27. What do you need to do to add some "salt" to your witness?

28. What can we do to create peace among believers?

Apply It

29. *What concrete action can you take this week to avoid a sin that you have struggled with in the recent past?

30. What can you do this week to make your witness for Christ clearer to the unbelievers around you?

Commentary On Mark Chapter Ten

B.W. Johnson

Christ’s Law of Divorce.

SUMMARY.--Beyond Jordan En Route to Jerusalem. Dispute with the Pharisees About Divorce. The Law of Moses and That of Christ. Blessing the Little Children. The Rich Young Ruler. The Danger of Riches. Reward of Those Who Forsake All for the Gospel. The Ambitious Mother and Sons. The Baptism of Suffering. Blind Bartimæus Healed.

1. He arose from thence. From Capernaum. His Galilean ministry was now terminated. He was about to start his last journey to Jerusalem. See notes on Matthew 19:1-2.

2-11. The Pharisees came to him. Somewhere on the east of the Jordan, while on his way. For notes on this conversation about marriage and divorce, see Matthew 19:3-13. Compare Luke 16:18.

12. If a woman shall put away her husband. This was allowed by the Greek and Roman law (1 Corinthians 7:13), but not by the Jewish. Christ applies his principles to either sex on the same footing.

13-16. They brought unto him little children. See notes on Matthew 19:13-15. Compare Luke 18:15-17. See also notes on Matthew 18:3-4.

17-22. There came one running. See notes on Matthew 19:16-22. Compare Luke 18:18-22. Mark adds that the young man came "running," and "kneeled" in the way. He alone tells us that "Jesus beholding him loved him."

23-31. How hardly shall they that have riches. For notes on the Lord’s words concerning riches, see Matthew 19:23-30. Compare Luke 18:24-30. Mark adds one sentence that furnishes the key to the interpretation of the whole discourse: "How hard it is for them that trust in riches," etc.

32-34. They were amazed; . . . they were afraid. For they now distinctly perceived that their Master intended to proceed with the pilgrims to Jerusalem, and they held back in dismay, knowing that his destruction had been determined on by the ruling authorities there. They seemed to hang back as men foreboding peril, and were amazed that their Master should throw himself into such danger. He began to tell them. To their terror lest he should be put to death at Jerusalem, he responded that he was going to die. He had told them at least twice before, but they were unable, as yet, to understand it. See notes on Matthew 20:17-19. Compare Luke 18:31-34.

35-45. James and John come unto him. For notes on this ambitious request, see Matthew 20:20-28. We learn from Matthew that Salome, the mother, came and spoke for them.

38. Ye know not what you ask. Prayer is often unwise in its requests from ignorance. Before many days they saw places on his right and left occupied by two robbers on the cross.

46-51. They came to Jericho. They had now crossed the Jordan into Judea. For Jericho and the healing of the blind man, see notes on Matthew 20:29-34. Compare Luke 18:35-43.

52. Thy faith hath made thee whole. Bartimæus’ faith was shown, (1) by his going to Jesus; (2) by his belief that Jesus was the Messiah; (3) by persevering against opposition; (4) by casting away all that hindered; (5) by obeying Jesus when he was called; (6) by following and praising him after he was cured.

Divorce

Mark 10:1-12

Open It

1. *What do you think makes a marriage strong and lasting?

2. How do the people you work with view people with struggling or failed marriages?

Explore It

3. Where did this episode take place? (Mark 10:1)

4. What does this passage say about Christ’s attitude toward His ministry? (Mark 10:1)

5. *Why did the Pharisees go to see Jesus? (Mark 10:2)

6. How did the Pharisees try to trick Jesus? (Mark 10:2)

7. How did Jesus respond to the Pharisees’ question? (Mark 10:3)

8. Why do you think Jesus brought Moses into this discussion? (Mark 10:3)

9. What did Moses allow in the area of divorce? (Mark 10:4)

10. *How did Jesus explain Moses’ instructions? (Mark 10:5)

11. What do we learn about the Pharisees from Jesus’ explanation of Moses’ words? (Mark 10:5)

12. How did Jesus explain the relationship between the Law and the will of God? (Mark 10:5-9)

13. How did Jesus lend authority to His words? (Mark 10:6-9)

14. *What was God’s original plan for marriage before sin entered the picture? (Mark 10:6-9)

15. What is the meaning of "they are no longer two, but one"? (Mark 10:8)

16. What overriding principle did Jesus want us to follow? (Mark 10:9)

17. Why did this topic come up a second time that day? (Mark 10:10)

18. What specific instructions did Jesus give regarding divorce? (Mark 10:11-12)

19. How did Jesus protect women with His instructions? (Mark 10:11-12)

Get It

20. How do you think the Pharisees expected to trick Jesus?

21. What do we learn about human nature from Jesus’ answer to the Pharisees’ question?

22. Why do you think Jesus referred back to the "beginning of creation" in this debate?

23. How could a person separate "what God has joined together"?

24. Why do you think the disciples asked Jesus about their question privately?

25. How should we view people with struggling or failed marriages?

26. *How can the church help people with struggling or failed marriages?

27. How can the church help its members strengthen and even save their marriages?

28. Why do you think so many marriages fail?

29. *What can you do to strengthen your own marriage or encourage a couple who is experiencing difficulty in this area?

30. What attitude should we have toward marriage?

31. How should a Christian’s understanding of marriage differ from that of the popular image?

32. How can a strong Christian marriage be an effective witness to unbelievers?

Apply It

33. What is one specific step you can take this week to show respect for the sanctity of marriage?

34. *For what couple can you pray every day this week?

The Little Children and Jesus

Mark 10:13-16

Open It

1. *What’s the best thing about being a child?

2. How should children be treated differently from adults?

3. In what ways do children think differently than adults?

Explore It

4. Why were people bringing their children to Jesus? (Mark 10:13)

5. How did the disciples react to this situation? (Mark 10:13)

6. *How was Jesus different from the disciples? (Mark 10:13-16)

7. What about Jesus surprised the disciples in this situation? (Mark 10:13-16)

8. How did Jesus respond to the disciples sending the children away? (Mark 10:14)

9. What do Jesus’ actions tell us about His attitude toward children? (Mark 10:14)

10. *What did Jesus want His disciples to do? (Mark 10:14)

11. Why did Jesus want the children to come to Him? (Mark 10:14)

12. What unique connection do children have to the kingdom of God? (Mark 10:14)

13. What can we learn from children about the kingdom of God? (Mark 10:15)

14. How did Jesus want people to respond to Him? (Mark 10:15)

15. *How did Jesus treat the children He met? (Mark 10:16)

Get It

16. What does it mean that "the kingdom of God belongs to such as" little children?

17. What does it mean to receive the kingdom of God like a little child?

18. *What about the behavior of children does God want us to copy?

19. *How can we have the same attitude toward God that children had toward Jesus?

20. How should we treat children?

21. How do you think your church needs to change the way it treats children?

22. How can we receive the kingdom of God "like a little child"?

23. What does Jesus’ display of emotion in this account tell you about Him?

24. In what specific ways do you need to change your attitude toward God?

Apply It

25. What concrete steps can you take this week to imitate Christ’s love and compassion for children?

26. *In what concrete way can you depend on God in your day-to-day affairs?

The Rich Young Man

Mark 10:17-31

Open It

1. *What are the advantages and disadvantages of being wealthy?

2. Why do you think most people want to be rich?

Explore It

3. What was the attitude of the wealthy man as he came to Jesus? (Mark 10:17)

4. *What did the man want Jesus to explain to him? (Mark 10:17)

5. Why did Jesus say to the man, "No one is good, except God alone"? (Mark 10:18)

6. *How did Jesus explain the way to inherit eternal life? (Mark 10:19-21)

7. How did the rich man respond to Jesus? (Mark 10:20)

8. What does the rich man’s answer to Jesus tell us about his spiritual state? (Mark 10:20)

9. What attitude did Jesus have toward the rich man? (Mark 10:21)

10. What was difficult about the instruction that Jesus gave the young man? (Mark 10:21-22)

11. In what way would selling all of his earthly possessions give the wealthy man "treasure in heaven"? (Mark 10:21)

12. *Why could the man not obey Christ’s instructions? (Mark 10:22)

13. What did Jesus mean when He said, "It is easier for a camel to go through the eye of the needle than for a rich man to enter the kingdom of God"? (Mark 10:24-25)

14. When the disciples were astonished and dismayed at Jesus’ words, how did He encourage them? (Mark 10:26-27)

15. How did Peter respond to this situation? (Mark 10:28)

16. With what promise did Jesus conclude His teaching in this passage? (Mark 10:29-31)

Get It

17. Why do you think Jesus demanded such a tall order from this man?

18. *In what way can money stop us from doing what God wants?

19. How can wealth interfere with a person’s Christian faith?

20. What have you ever sacrificed for the sake of following Christ?

21. What interferes with your walk with the Lord?

22. *How do you think God wants you to use the material wealth He has given you?

23. How can we prevent ourselves from allowing wealth to interfere with our Christianity?

24. What can you learn about Jesus from His actions in this story?

25. What can we learn through the negative example of the rich young man in this episode?

26. What makes it difficult for a rich person to be saved?

27. What makes it difficult for anyone, rich or poor, to enter the kingdom of God?

28. What can you give to the poor? How?

29. *What practical steps can we take to insure that we place value on eternal things and not merely on material things?

Apply It

30. *What can you sell or give away in the near future to reflect a concern for God’s kingdom over things?

31. What is one distraction you can set aside from your routine this week to help you concentrate more on devotion to Christ?

Jesus Again Predicts His Death

Mark 10:32-34

Open It

1. Why do we avoid talking about death in everyday conversation?

2. *What attitudes do people in our society have about dying?

3. When have you had to deal with the death of someone close to you?

Explore It

4. Where does this story take place? (Mark 10:32)

5. What emotions were displayed by the disciples? (Mark 10:32)

6. *Why was there such a range of strong emotions on this trip? (Mark 10:32)

7. *What important news did Jesus tell the Twelve once again about what would happen to Him? (Mark 10:32-33)

8. What did Jesus say about the "Son of Man"? (Mark 10:33)

9. How did Jesus refer to Himself? (Mark 10:33)

10. When Jesus predicted His death and resurrection this third time, what else did He say would happen? (Mark 10:33-34)

11. *How did Jesus say He would die? (Mark 10:33-34)

12. How would Jesus be treated at the time of His death? (Mark 10:33-34)

13. Who was going to torture and kill Jesus? (Mark 10:33-34)

Get It

14. Why do you think Jesus was "leading the way"?

15. Why do you think Jesus told His disciples that He would be mocked and tortured?

16. How do you think the disciples responded to what Jesus told them?

17. What prevented some followers of Jesus from understanding that He was predicting His death and resurrection?

18. What do Jesus’ actions in this account tell us about the relationship He wants to have with us?

19. What does this passage tell us about Jesus?

20. What can we learn from the disciples in this event?

21. *When has God ever led you down a road which you felt uncomfortable or frightened about?

22. How have you experienced God’s leading in times of uncertainty?

23. *How can you trust God more fully to lead you through difficult circumstances in the future?

24. What difference does it make to you that Jesus correctly predicted everything that happened to Him?

25. Why did Christ willingly go to Jerusalem when He knew the pain and humiliation He would experience there?

Apply It

26. *What is one difficult situation that you need Jesus to lead you through this upcoming week?

27. How can you place your trust in Christ each day rather than in your own abilities?

The Request of James and John

Mark 10:35-45

Open It

1. What issues do people often argue about?

2. *In what way does society pressure us to seek status and power?

Explore It

3. What was the relationship between James, John, and Jesus? (Mark 10:35)

4. With what attitude did James and John confront Jesus? (Mark 10:35)

5. *What did James and John want from Jesus? (Mark 10:37)

6. What did James and John’s request reflect about their character? (Mark 10:37)

7. *How did Jesus answer James and John’s request? (Mark 10:38-40)

8. What were the "baptism" and "cup" of which Jesus spoke? (Mark 10:38-39)

9. What figure of speech did Jesus use in speaking with James and John? (Mark 10:38-39)

10. *How did Jesus explain to James and John the impossibility of granting what they had requested? (Mark 10:39-40)

11. Who will grant the seats to Christ’s right and left in glory? (Mark 10:40)

12. *How did the other disciples react to James and John’s request? (Mark 10:41)

13. What did Jesus warn all His disciples about? (Mark 10:42-43)

14. What value did Jesus place on serving? (Mark 10:42-45)

15. What value did Jesus place on status? (Mark 10:42-45)

16. How did Jesus advise the disciples regarding greatness? (Mark 10:43-44)

17. What did Jesus mean when He said He "did not come to be served, but to serve"? (Mark 10:45)

Get It

18. Why was Jesus unwilling to do what James and John asked for?

19. Why were the other disciples angry at James and John?

20. What sort of unreasonable requests do we sometimes make of God? Why do we?

21. In what way does God protect us from our foolish requests?

22. *In what ways do we vie for power and authority?

23. How does Jesus want us to handle power and authority?

24. How do Jesus’ words to James and John change your attitude about power and authority?

25. How can you adopt Christ’s example as your own?

26. *How can you become a servant of others?

27. How do you need to change your attitude or actions in light of Jesus’ words about serving?

28. Jesus, the Son of God, left us a perfect example of humility and service to others. What does this imply for us?

29. How should you respond to Jesus’ giving His life as a ransom for you?

Apply It

30. *What specific act of service could you do this week for someone else?

31. What steps can you take to guard yourself against an attitude of selfishness or greed?

Blind Bartimaeus Receives His Sight

Mark 10:46-52

Open It

1. *When has persistence paid off for you?

2. In what circumstances might it not be good to be persistent?

Explore It

3. Where did the events of this story take place? (Mark 10:46)

4. Where was the blind man sitting when Jesus passed by? (Mark 10:46)

5. What was significant about the way the blind man addressed Jesus? (Mark 10:47-48)

6. *Why did the people rebuke the blind man? (Mark 10:48)

7. *How did the blind man respond to the criticism from the crowd? (Mark 10:48)

8. What do the blind man’s actions tell you about his character and his attitude toward Jesus? (Mark 10:48)

9. *How did the crowds of people treat Bartimaeus after they found out Jesus had called for him? (Mark 10:49)

10. How did Bartimaeus react when Jesus called him? (Mark 10:50)

11. How did Jesus help Bartimaeus? (Mark 10:51)

12. How did Bartimaeus respond to Jesus’ question? (Mark 10:51)

13. How did the blind man’s actions reveal to Jesus that he had faith? (Mark 10:52)

14. What did Bartimaeus do after Jesus had healed him? (Mark 10:52)

Get It

15. What do you think motivated the blind man to call out for Jesus?

16. Why do you think Jesus singled out Bartimaeus for healing among the many needy people He must have encountered along the way?

17. *When have you persistently prayed for one particular request? What happened?

18. What role does persistence play in prayer?

19. *What does it mean to be persistent in prayer?

20. What specifically can you learn from Bartimaeus’s example?

21. What connection is there between a person’s faith and whether God answers their prayer?

22. What does this passage tell you about Jesus’ attitude toward hurting people?

23. How does Jesus’ actions in this account encourage you to get more involved in helping others?

Apply It

24. *What is one request that you will commit yourself to pray for regularly this week?

25. How is it possible for a Christian to increase his or her faith?

Commentary On Mark Chapter Eleven

B.W. Johnson

The Royal Entrance into Jerusalem.

SUMMARY.--The Official Entrance into Jerusalem. The Barren Fig Tree Cursed. The Second Cleansing of the Temple. The Indignation of the Jewish Rulers. The Power of Faith. The Demand of the Rulers for His Authority. Their Mouths Closed by a Question Concerning the Baptism of John.

1-10. When they came nigh to Jerusalem. On the Sunday before the Lord’s suffering. He had passed the Sabbath at Bethany. We have four accounts of this entry into Jerusalem: here; Matthew 21:1-11; Luke 19:21-44; John 12:12-19. For notes, see Matthew 21:1-11.

11. He went out to Bethany with the twelve. After entering the city and temple and observing the condition of things within the sacred building he retired to Bethany for the night. As far as we know he passed all his nights of the last week of his earthly life at Bethany, save Thursday, perhaps to avoid the rulers in the hours of rest and to have an opportunity for private conference with his disciples, which he could not have in crowded Jerusalem. Besides, he had loving friends at Bethany, who delighted to have him under their roof.

12-14. And on the morrow, when they were come out from Bethany, he hungered. etc. See notes on Matthew 21:17-22.

15-19. Jesus went into the temple. For notes on this cleansing of the temple see Matthew 21:12-13. Compare Luke 19:45-48.

20-24. They saw the fig tree dried up. See notes on Matthew 21:19-22. Mark adds the fact, not stated by Matthew, that this language was spoken the day after the tree was cursed. Believe that ye receive them. That they are yours from the time you ask for them.

25. When ye stand praying, forgive. This is one of the conditions of prevailing prayer. See notes on Matthew 5:23-24.

27-33. And they come again to Jerusalem. On Tuesday. On Sunday the Lord entered officially. On Monday he cleansed the temple, and cursed the fig tree. On Tuesday his disciples called attention to the withered fig tree, and he again entered the city. There a delegation of the rulers demanded by what authority he had driven out the money changers the day before. For notes on his answer and what follows, see Matthew 21:23-27. Compare Luke 20:1-8.

The Triumphal Entry

Mark 11:1-11

Open It

1. What is enjoyable about watching parades?

2. What would you like or dislike about actually participating in a big parade?

3. *What kinds of events or occasions do we celebrate with parades?

Explore It

4. Where did the events of this story take place? (Mark 11:1)

5. What did Jesus tell His disciples to do? (Mark 11:2)

6. *What did Jesus ask the disciples to do? (Mark 11:2-3)

7. *How did the disciples’ experience match with what Jesus said? (Mark 11:4-7)

8. What did the people in the village do when the disciples asked to take their colt? (Mark 11:6)

9. What did Jesus do with the colt? (Mark 11:7)

10. How did Jesus enter Jerusalem? (Mark 11:7-11)

11. *Why did the people spread cloaks and branches on the road for Jesus? (Mark 11:8-10)

12. What was the atmosphere of the crowd when Jesus rode into Jerusalem? (Mark 11:8-10)

13. What did the people shout when Jesus entered the city? (Mark 11:9)

14. What does the reaction of the crowd tell us about how they interpreted Jesus’ entry into Jerusalem? (Mark 11:9-10)

15. Why do you think Jesus went to the temple first but then went out to Bethany with His disciples? (Mark 11:11)

16. Why didn’t Jesus stay in Jerusalem? (Mark 11:11)

Get It

17. *What do you think the disciples thought about what Jesus asked them to do?

18. Why do you think the people in the village let the disciples take their colt?

19. What did Jesus communicate to the crowds by riding a donkey into Jerusalem?

20. Why do you think Jesus went to the temple first but then went out to Bethany with His disciples?

21. *When has God told you to do something that you thought was unusual or difficult to justify?

22. How should we imitate the disciples’ example?

23. Why do you think God does not always reveal His intentions or long-range plans for us when we find ourselves in difficult circumstances?

24. What should we do when we do not understand what God is trying to accomplish in us and through us?

25. What can we learn from the attitudes of the people who followed Jesus into Jerusalem?

26. How can we express our praise to the Lord?

Apply It

27. What could you do this week to celebrate what Jesus has done for you?

28. *How should you react the next time a situation arises that you don’t understand?

Jesus Clears the Temple

Mark 11:12-19

Open It

1. *If you could change one thing about your church, what would it be?

2. How well do you think your church fulfills its purpose?

3. Over what are you most likely to lose your temper?

Explore It

4. Where did the events of this story take place? (Mark 11:12)

5. Where did Jesus go? Why? (Mark 11:12-13)

6. *Why did the fig tree have no fruit? (Mark 11:13)

7. *What did Jesus do to the fig tree? Why? (Mark 11:13-14)

8. How did this event differ from every other miracle Jesus performed? (Mark 11:13-14)

9. *What do both the cursing of the fig tree and the cleansing of the temple tell us about Jesus’ attitude toward the people of Israel? (Mark 11:13-17)

10. What happened when Jesus entered the temple area in Jerusalem? (Mark 11:15-18)

11. Whose authority was Jesus challenging when He drove the money changers from the temple area? (Mark 11:17)

12. What was Jesus saying about His own authority? (Mark 11:17)

13. Why was Jesus so upset about the "marketplace" atmosphere in the temple? (Mark 11:17)

14. How did the crowds and the religious leaders react to Jesus’ actions in the temple? (Mark 11:18)

Get It

15. Why do you think Jesus cursed the fig tree?

16. How do you think the disciples reacted to hearing Jesus curse a fig tree?

17. *The fig tree had leaves but no fruit; what is one area of your life that looks good, but isn’t producing what God wants?

18. *How can you grow and become more productive in one of your weak areas?

19. What difference does it make to you that Jesus showed anger?

20. What practices in the church today do you think hinder non-Christians from coming to Christ?

21. Where is God’s temple today?

22. How should we treat God’s temple?

23. How do you need to change your attitudes or actions when worshiping?

Apply It

24. *What specific steps can you take this week to concentrate on a weak area of your spiritual life, aiming to bear fruit for the Lord?

25. How can you show respect for God’s temple?

The Withered Fig Tree

Mark 11:20-26

Open It

1. Why do people hold grudges?

2. *Why is it easy to hold grudges?

3. How do you think holding a grudge would affect your relationship with your best friend?

Explore It

4. What happened when the disciples saw the fig tree withered along the road? (Mark 11:20)

5. How did Peter react to what he saw? (Mark 11:21)

6. *How did Jesus use a seemingly insignificant event as an opportunity to teach the disciples? (Mark 11:22)

7. *On what do answers to prayer depend? (Mark 11:22-25)

8. What truth did Jesus illustrate with the withered fig tree? (Mark 11:23-24)

9. What elements did Jesus single out of this object lesson regarding a strong prayer life? (Mark 11:23-25)

10. What promise did Jesus offer about receiving answers to prayers? (Mark 11:24)

11. How can a person be sure God has forgiven his or her sins? (Mark 11:24)

12. What can stand in the way of God’s forgiveness? (Mark 11:25)

13. *How can holding a grudge affect the way God answers prayer? (Mark 11:25)

14. How is some unanswered prayer accounted for? (Mark 11:25)

Get It

15. Why does Jesus tie God’s forgiveness of us with our forgiveness of others?

16. What does this passage say about the relationship between faith and forgiveness?

17. What should we be willing to do to resolve conflicts between ourselves and others?

18. *Why is it necessary to forgive others for what they have done?

19. *When is it difficult for you to forgive others?

20. What will happen if you refuse to forgive others?

21. In what ways has this passage challenged you to reexamine your faith and your prayer life?

22. When have you experienced frustrations or doubts in your prayer life?

23. How can God be both sovereign and bound to grant every prayer request we lay before Him?

24. For what other reasons besides grudges do our prayers go unanswered?

Apply It

25. What is one specific request that you want to commit yourself to pray for regularly this week?

26. *What can you do today to let go of a grudge or feeling of offense?

The Authority of Jesus Questioned

Mark 11:27-33

Open It

1. *Who are some authorities or experts who influence public opinion (such as media, politicians, religious leaders, etc.)?

2. What are some examples of authority?

3. In what ways should a Christian’s values differ from those of "the experts"?

Explore It

4. Where did the events of this story take place? (Mark 11:27)

5. *Who confronted Jesus? Why? (Mark 11:27-28)

6. What were "these things" to which the religious leaders referred? (Mark 11:28)

7. How did the religious leaders challenge Jesus’ authority? (Mark 11:28)

8. What do Jesus’ actions tell you about His attitude toward the religious leaders of His day? (Mark 11:28-33)

9. *How did Jesus answer the challenge put to Him? (Mark 11:29-33)

10. What condition did Jesus place on answering the challenge put to Him? (Mark 11:29)

11. How did Jesus challenge his accusers to stand up for the truth? (Mark 11:30-32)

12. How did Jesus expose his accusers’ true motives? (Mark 11:30-32)

13. Why was Jesus’ question so difficult for the religious leaders to answer? (Mark 11:29-32)

14. How did the religious leaders respond to Jesus’ question? (Mark 11:33)

15. *How did Jesus silence His critics? (Mark 11:33)

Get It

16. What were the priorities of the chief priests, teachers of the law, and elders who confronted Jesus?

17. What do you think prompted the religious leaders to question Jesus about His authority?

18. Why do you think Jesus decided not to answer the religious leaders directly, but instead posed another question in response?

19. By whose authority did Jesus clear the temple?

20. Why do you think Jesus did not want to reveal to the religious leaders the source of His authority?

21. *In what ways do human authorities challenge God’s authority?

22. *How can we ensure that we follow God’s authority rather than the "authorities" who challenge His Word?

23. When have you ever questioned God’s authority in your life?

24. What does this passage tell us about Jesus’ attitude toward people who reject His authority?

25. What could you learn from Jesus’ example in this episode about dealing with people who try to trick or discredit Christians?

26. When is it most difficult to submit to God’s authority?

27. How can we find the strength to rely completely on God’s authoritative Word rather than trust in our own abilities?

28. What does God do for us when we completely turn over to Him the areas of our lives that we have tried to manage on our own?

Apply It

29. *What specific steps can you take this week to obey God’s authority in one area of your life?

30. How should you respond the next time someone challenges you for doing what God has told you to do?

Commentary On Mark Chapter Twelve

B.W. Johnson

A Day of Controversy.

SUMMARY.--The Vineyard and the Wicked Husbandmen. Prophecy of the Calling of the Gentiles. The Herodians and Pharisees. Tribute to Cæsar. The Sadducees and the Resurrection. Which Is the Greatest Commandment? The Son of David David’s Lord. Beware of the Scribes. The Widow’s Mite.

1-12. He began to speak unto them in parables. A series of parables, given more fully by Matthew, outlining the sins and fate of the stubborn Jewish nation. A man planted a vineyard. For notes on this parable, see Matthew 21:33-46. Compare Luke 20:9-19.

13-17. They send certain of the Pharisees and of the Herodians. For notes on the effort to entrap Jesus on the matter of tribute to Cæsar, see Matthew 22:15-22. Compare Luke 20:20-26.

18-27. Then come the Sadducees. For notes on this interview with the Sadducees, see Matthew 22:23-33. Compare Luke 20:27-40.

28-34. One of the scribes came. See notes on Matthew 22:34-40. Matthew adds that the scribe asked his question, "tempting him;" that is, "testing him." Thou art not far from the kingdom of God. This commendation, not given by Matthew, is given because the scribe had declared that outward obedience amounted to nothing unless the heart was right. Pharisaism consisted of forms and paid little attention to love, mercy, and purity of heart. Alford says: "This man had hold of that principle in which law and gospel are one. He stood, as it were, at the door of the kingdom of God. He only wanted (but the want was indeed a serious one) repentance and faith to be within it. The Lord shows us here, that even outside his flock, those who can answer discreetly, who have knowledge of the spirit of the great command of law and gospel, are nearer to being of his flock than the formalists; but then, as Bengel adds, ’If thou art not far off, enter; otherwise it were better than thou wert far off.’"

35-37. How say the scribes that Christ is the son of David? See notes on Matthew 22:41-46. Mark adds to Matthew’s account, The common people heard him gladly. Not the Pharisees, scribes, Sadducees or rulers, but the common people, of whom the Pharisees were wont to say, "This people who know not the law and are cursed" (John 7:49). We have many hints of the favor with which Christ was regarded by the people.

38-40. Beware of the scribes. Mark gives in three verses his report of the wonderful discourse recorded in Matthew, chapter 23. These three verses are parallel to Matthew 23:5-6; Matthew 23:14. See notes there. Compare Luke 20:45-47. Love to go in long clothing. Peculiar to Mark. Long, flowing robes, reaching to the feet, similar to those worn by Romish priests, and were worn by the scribes as a kind of professional attire, in order to attract attention. When Christ sent his apostles out to preach, he directed that they should be clothed as the common people (Mark 6:9; Matthew 10:10). The scribes, ancient and modern, love display, showing themselves off in the chief places of concourse. They love appellations of honor and respect, such as Rabbi, Father, Master, Teacher. Men often profess a desire to magnify their office, when in truth they want to magnify themselves. They love robes that advertise to every one that they are separate from the rest of the people.

41. He sat over against the treasury. This incident of the widow’s mites is omitted by Matthew, but given in Luke 21:1-4. It is given as a contrast to the hypocrisy of the scribes. Treasury. A name given by the rabbins to thirteen chests, called trumpets, from their shape, which stood in the court of the women, at the entrance to the treasure-chamber. "Nine chests were for the appointed temple tribute, and for the sacrifice-tribute; that is, money-gifts instead of the sacrifices; four chests for free-will offerings, for wood, incense, temple decoration, and burnt offerings.--Lightfoot. Beheld how the people cast money. Jesus still takes note of our offerings. Before the passover, free-will offerings, in addition to the temple tax, were made.

42. There came a certain poor widow. Here, as in other places in the Bible, we must remember the exceedingly depressed and dependent condition of a poor man’s widow in the countries where our Lord was. The expression is almost proverbial for one very badly off, and most unlikely to contribute anything to a charitable purpose. Two mites. The smallest of Jewish coins, about the value of one-fifth of a cent. It took its name from its extreme smallness, being derived from an adjective signifying thin. A farthing. Mark (not Luke) adds for his Roman readers an explanation, using a Greek word (taken from the Latin), meaning the fourth part, as our word "farthing" does. The value is only of importance as showing upon how minute a gift our Lord pronounced this splendid panegyric, which might be envied by a Croesus or a Rothschild.

43. Cast more in than all. Note the word more--proportionately, to-wit, to her means, and thus more in the estimation of God, who measures quantity by quality.

44. For. The worth of a gift is to be determined, not by intrinsic value, but by what it costs the giver. The measure of that cost is what is left, not what is given. For the widow to give her mites was noble; for one well off to give "his mite" is contemptible. All that she had, all her living. Out of her want, out of her destitution, she has cast in all that (in cash) she possessed--her whole (present) means of subsistence. In love she devoted all of God, with strong faith in his providential care.

The Parable of the Tenants

Mark 12:1-12

Open It

1. *When have you ever been cheated out of something that was rightfully yours?

2. What was your reaction to a time when you were cheated?

Explore It

3. How did Jesus get across His point in this situation? (Mark 12:1)

4.To whom was Jesus speaking? (Mark 12:1)

5. Why did the man in the parable plant a vineyard? (Mark 12:1)

6. What happened to the man’s vineyard while he was away on a journey? (Mark 12:1)

7. *Whom do the farmer, servants, and son in the parable represent? (Mark 12:1-6)

8. *Why did the owner of the vineyard send so many servants to the tenants looking after the vineyard? (Mark 12:2-5)

9. Who was the last person the owner sent to his vineyard? (Mark 12:6)

10. How did the tenants want to cheat the son? (Mark 12:7)

11. *How did the tenants treat the owner’s son? Why? (Mark 12:7-8)

12. What would be the response of the vineyard owner when he discovered how the tenants treated his son? (Mark 12:9)

13. What is the significance in Jesus saying that He will fulfill Psalms 118:22-23? (Mark 12:10-11)

14. How did the religious leaders respond to the parable Jesus told? (Mark 12:12)

Get It

15. What is the meaning of this parable?

16. Who are God’s messengers?

17. How has God delivered His message to us today?

18. *In what ways is it possible to mistreat the messengers or message God has sent us?

19. How does God want us to treat His message?

20. When have you ever been mistreated because of your faith in Christ?

21. *How can we show respect for the message God has given us?

22. How does Jesus’ example encourage you to respond when you are faced with difficult circumstances?

23. How can you be a better steward of the spiritual responsibility God has given you?

24. What can we expect the Lord to do if we try to rob Him of what is rightfully His?

25. How does this passage encourage you to use your gifts and abilities for the Lord’s glory?

Apply It

26. What is one area of your life that you are holding back from the Lord for fear that He may ask too much of you?

27. What step can you take this week to commit yourself completely to the Lord?

28. *What can you do every day this week out of respect for God’s Word?

Paying Taxes to Caesar

Mark 12:13-17

Open It

1. *What does it mean to you to be patriotic?

2. What feelings do you have about your home country?

3. What do you believe is fair or unfair about having to pay taxes?

Explore It

4. Who sent the Pharisees and Herodians to Jesus? (Mark 12:13)

5. Who made a special trip to see Jesus? Why? (Mark 12:13)

6. What were the Pharisees and Herodians trying to accomplish with their visit to Jesus? (Mark 12:13)

7. *How did the religious leaders try to trick Jesus? (Mark 12:13-15)

8. How did the religious leaders flatter Jesus? (Mark 12:14)

9. How did Jesus respond to the Pharisees and Herodians? (Mark 12:15)

10. In what way were the religious leaders guilty of hypocrisy? (Mark 12:15)

11. *What did Jesus ask the religious leaders to bring Him? Why? (Mark 12:15-17)

12. *What did Jesus mean when He said, "Give to Caesar what is Caesar’s and to God what is God’s"? (Mark 12:17)

13. How did the religious leaders react to Jesus’ words? (Mark 12:17)

14. How successful were the religious leaders in trapping Jesus? (Mark 12:17)

Get It

15. Why do you think the religious leaders complimented Jesus on His integrity and commitment to the truth before they asked their trick question?

16. Why do you think the religious leaders were so amazed at Jesus?

17. What does this passage reveal about Jesus’ attitude toward hypocritical behavior?

18. In what way do we flatter people?

19. What is good or bad about flattery?

20. What does it take to speak the truth and avoid using flattery with people?

21. What does this story teach about being patriotic to your country?

22. What should we do when a civil law goes against God’s law?

23. Whom do you know who has felt a clash between a civil law and God’s law? What happened?

24. What did Jesus want the Pharisees and Herodians to do?

25. *What values was Jesus communicating with His answer to the Pharisees’ question?

26. *What belongs to God that we should give back to Him?

27. What do you think you have held back from the Lord (such as an ability, a possession, or block of time)?

28. What is one thing or area of your life that you have withheld from the Lord but want to give back to Him?

29. Which is more difficult for you, letting go of what won’t last or giving your life to God? Why?

30. Whom do you know who is not swayed by others?

31. What can you do to become more like Christ?

Apply It

32. *What is a prayer you can use to give to God what belongs to Him?

33. In what ways can you stand up for the truth in your place of work thisweek?

Marriage at the Resurrection

Mark 12:18-27

Open It

1. *What misconceptions do people often have about God?

2. How could a person’s misunderstanding of God’s character influence his or her attitude toward Christianity?

3. What is one thing you have learned about God that you did not understand when you were a child?

Explore It

4. *Who were the Sadducees, and what did they want from Jesus? (Mark 12:18)

5. What unique belief did the Sadducees have? (Mark 12:18)

6. How did the Sadducees address Jesus? (Mark 12:19)

7. What instruction of Moses did the Sadducees cite to support their theology about the Resurrection? (Mark 12:19)

8. What complicated scenario did the Sadducees develop to get Jesus’ opinion about the Resurrection? (Mark 12:20-23)

9. What was the basic principle underlying the Sadducees’ question? Mark 12:23)

10. How did Jesus respond to the Sadducees’ question? (Mark 12:24-27)

11. *In what way were the Sadducees "in error"? (Mark 12:24-27)

12. *What was wrong with the Sadducees’ viewpoint? (Mark 12:24-27)

13. How will life in heaven differ from life on earth? (Mark 12:25)

14. What did God say to Moses "in the account of the bush"? (Mark 12:26)

15. How is God’s description of His own character relevant to this discussion with the Sadducees? (Mark 12:26)

16. How did Jesus lend authority to His response to the Sadducees? (Mark 12:26)

17. What did Jesus mean when He referred to God as "not the God of the dead, but of the living"? (Mark 12:27)

18. How did Jesus show the Sadducees that the dead are raised? (Mark 12:26-27)

Get It

19. Why did Jesus refer to the book of Moses in His response to the Sadducees?

20. How do you think the Sadducees reacted to Jesus’ stern rebuke in this passage?

21. *In what ways do you think Christians today misinterpret what the Scriptures actually say?

22. *How can we guard against reading into Scripture what we want it to say?

23. What specifically can you do to prevent yourself from being as "badly mistaken" about what Jesus taught as the Sadducees were?

24. Over what issues do religious leaders disagree today?

25. How can we know who is right when we hear conflicting opinions about God or theology?

26. Do you think you "know the Scriptures" and "the power of God" in your life, and if not, what can you do to mature in these areas of your Christian walk?

27. What can you learn from the Sadducees’ negative example in this episode?

28. What difference does it make to you that God "is not the God of the dead, but of the living"?

29. How could you benefit from the insight of another believer?

Apply It

30. *What concrete action would you be willing to take this week to get to know the Scriptures better?

31. How could you make a conscious effort to learn from those who are more informed about the Scriptures and wiser than you?

32. How can you learn more about the Scriptures this week?

The Greatest Commandment

Mark 12:28-34

Open It

1. *What do you remember about your very first next-door neighbor?

2. What responsibility do you feel toward your neighbors?

3. In what ways do you think Christians should treat their neighbors differently from the way non-Christians do?

Explore It

4. Why did the teacher of the law come over to speak to Jesus? (Mark 12:28)

5. *What significant question did the teacher of the law pose to Jesus? (Mark 12:28)

6. *How did Jesus respond to the man’s question? (Mark 12:29-31)

7. How did Jesus use Scripture in answering the question put to Him? (Mark 12:29-31)

8. What did Jesus say was the second most important commandment? (Mark 12:31)

9. How did the teacher of the law respond to Jesus’ answer? (Mark 12:32)

10. *How did the man speaking with Jesus show that He understood God’s heart? (Mark Mark 12:32-34)

11. What does God value more highly than sacrifices and offerings? (Mark Mark 12:33)

12. How did Jesus evaluate the teacher’s response to Him? (Mark 12:34)

13. What did Jesus mean when He said to the teacher, "You are not far from the kingdom of God"? (Mark 12:34)

14. How did the surrounding crowd react to this conversation? (Mark 12:34)

Get It

15. What do you think motivated the teacher of the law to question Jesus?

16. Why do you think Jesus quoted Scripture to answer the question instead of replying with His own words?

17. How familiar do you think this passage Jesus quoted was to the teacher of the law?

18. Why do you think the teacher added a note about offerings and sacrifices to what Jesus had said?

19. Why do you think other people were too scared to ask Jesus questions after this conversation?

20. What does Jesus’ treatment of this teacher of the law tell you about His own character and view of people?

21. *What do "offerings and sacrifices" have to do with the greatest commandment?

22. *What does it mean to love God with all your heart, soul, mind, and strength?

23. What do you think it means to "love your neighbor as yourself"?

24. How can we practice the greatest commandment in everyday life?

25. What modern-day religious practices would be like the burnt offerings and sacrifices to which the teacher of the law referred?

26. Why is wholehearted love for the Lord more important than outward actions that Christians practice today?

27. How does a person’s love for God manifest itself in everyday life?

Apply It

28. What specific steps can you take this week to deepen your relationship with the Lord and demonstrate your love for Him?

29. *Who is one neighbor to whom you can show your love in a practical way this week? How?

Whose Son Is the Christ?

Mark 12:35-40

Open It

1. How would you describe a good teacher?

2. What good teachers (whether school teachers, Sunday School teachers, pastors, parents, or others) have influenced you? How?

3. *If you wanted to be noticed for being an especially good worker at your job, how would you go about doing it?

Explore It

4. Where was Jesus teaching? (Mark 12:35)

5. What question did Jesus ask of His audience? (Mark 12:35)

6. What was significant about the passage Jesus quoted? (Mark 12:36)

7. In what way was the Holy Spirit involved in this account? (Mark 12:36)

8. What did Jesus point out from one of David’s psalms? (Mark 12:36-37)

9. To whom was David referring in the Scripture Jesus quoted? (Mark 12:36)

10. What point was Jesus making by quoting David’s words? (Mark 12:36)

11. How did the crowd respond to Jesus’ teaching? (Mark 12:37)

12. How are the two parts of Jesus’ teaching in this passage related? (Mark 12:35-40)

13. About whom did Jesus warn the crowds? (Mark 12:38)

14. *Why did Jesus condemn the teachers of the law? (Mark 12:38-39)

15. *What did the teachers of the law betray about themselves through their actions? (Mark 12:38-39)

16. How did the teachers of the law "devour widow’s houses"? (Mark 12:40)

17. For what did Jesus condemn the teachers of the law? (Mark 12:40)

18. *What did Jesus say would happen to the teachers of the law? (Mark 12:40)

Get It

19. What difference does it make to you to know that the biblical writers were "speaking by the Holy Spirit" when they wrote the Scriptures?

20. What can you learn about the power and authority of the Messiah from Jesus’ teaching in this passage?

21. *What do Christians do that is like the actions of the teachers of the law described in this passage (such as walking around in flowing robes, being greeted in the marketplace, having the most important seats at the synagogues and places of honor at banquets)?

22. How do we let pride and self-seeking attitudes interfere with our Christian witness?

23. What is one specific way that you have let pride into your life?

24. *What can we do to avoid being showy about our faith?

25. Who are the less fortunate people in our society who are vulnerable to exploitation, as were the widows in New Testament times?

26. What can churches do to guard against taking advantage of vulnerable people?

27. What specifically has the Lord convicted you of through Jesus’ teaching in this passage?

Apply It

28. *What step can you take this week to pray, go to church, and do other spiritual devotions only out of a desire to please God?

29. What small act of kindness could you show to a less fortunate believer in your church this week?

The Widow’s Offering

Mark 12:41-44

Open It

1. In what ways are outward appearances misleading?

2. When was the last time you found out the true identity of an impostor or person who pretended to be something he or she was not?

3. *What does it mean to be poor?

Explore It

4. Where did the events of this story take place? (Mark 12:41)

5. Where did Jesus sit? (Mark 12:41)

6. What did Jesus see from where He sat near the temple? (Mark 12:41)

7. What did the "rich people" do at the temple treasury? (Mark 12:41)

8. What do the "rich people’s" actions tell us about their motivation for giving? (Mark 12:41)

9. *What did the "poor widow" give to the treasury? (Mark 12:42)

10. *Why did Jesus call His disciples when He saw the widow put in her offering? (Mark 12:43)

11. *How did Jesus compare the actions of the wealthy people to the actions of the poor woman? (Mark 12:43-44)

12. Why did the large amounts of money given by the rich people not impress Jesus? (Mark 12:44)

13. Why was the widow’s gift so significant in Jesus’ eyes? (Mark 12:44)

Get It

14. Why do you think Jesus purposely sat near the temple treasury?

15. What central principle did Jesus focus on in this story?

16. *How does God evaluate a person’s giving?

17. What place does a person’s motivation and attitude have in their giving to the Lord, according to Jesus’ teaching in this passage?

18. How does Jesus evaluate your giving?

19. *In what ways can we give to God?

20. Why do you think God wants us to give sacrificially?

21. What has been your attitude toward giving your money to the Lord?

22. When have you ever simply given out of your wealth instead of giving sacrificially to the Lord?

23. How do you need to change your attitude about giving?

24. What else does God want from us besides our material wealth?

25. What attitude should we have about giving of ourselves to the Lord?

Apply It

26. What specific steps are you willing to take this week to give sacrificially to the Lord, of either your material wealth or your abilities and time?

27. *How can you ensure that your attitude and motivation is right when you give to the Lord this week?

Commentary On Mark Chapter Thirteen

B.W. Johnson

Christ’s Discourse on the Last Days.

SUMMARY.--The Destruction of the Temple Foretold. The Persecution of the Saints. The Gospel Preached to All Nations. The Awful Calamities of the Jewish Nation. Christ’s Coming to Judgment. The Hour When He Shall Come Not Known. Watch, Pray, and Be Ready.

1. As he went forth out of the temple. This whole discourse is reported most fully by Matthew, chapter 24, on which see notes. Compare Luke 21:5-38. I only notice here what is peculiar to Mark.

3. Peter and James . . . asked him privately. Matthew says "the disciples came to him privately," but does not name them. "Privately" probably means apart from the multitude. The destruction of the temple had been publicly foretold (Matthew 23:38; Matthew 24:2).

9. Take heed to yourselves. In Matthew’s report persecution is foretold, but the injunctions of Mark 13:9-11, or rather given in Matthew 10:18-20, on which see notes. Take heed. Not to escape persecution, but to be ready for it. They shall deliver you to councils. Jewish courts. Besides the great national council, the Sanhedrim, each principal town had a smaller council, or local Sanhedrim. In the synagogues ye shall be beaten. In every Jewish synagogue there were three magistrates authorized to inflict certain punishments, scourging being one. The number of stripes could not exceed forty (Deuteronomy 25:3); hence they always stopped at thirty-nine. Governors and kings. Roman officials, such as Felix, Festus, Gallio, King Agrippa and Nero.

18. Pray ye that your flight be not in the winter. Matthew 24:20 adds, "neither on the Sabbath day." The reasons for these monitions to the Jerusalem church are given in the notes on Matthew. The sign given by the Lord for the flight, the environment of the city by the Romans, and the panic that caused their sudden withdrawal, occurred on Tuesday, in October. Hence the flight was neither in the winter, nor on the Sabbath day.

30. This generation shall not pass. See notes on Matthew 24:34.

32. Of that day . . . knoweth no one, . . . neither the Son. When the Son was on earth in the flesh, he voluntarily subjected himself to limitations, among them ignorance of the hour when he would return again to judgment. If he voluntarily knew not, what folly of theologians to fix upon the time.

37. Watch. Observe in this chapter the emphasis given to Christ’s exhortation, "Watch!" Matthew tells us how the Lord sought to impress these lessons of watchfulness and faithfulness still more deeply by the parables of the "Ten Virgins" (Matthew 25:1-13), and the "Talents" (Matthew 25:14-30), and closed all with a picture of the awful day when the Son of man should separate all nations from one another, as the shepherd divideth his sheep from the goats (Matthew 25:31-46

Signs of the End of the Age

Mark 13:1-31

Open It

1. What have you read or been taught about the Second Coming of Christ?

2. *Where do you see yourself ten years from now?

3. What do you find confusing or difficult to understand about what the Bible says about the future?

Explore It

4. How did Jesus use the conversation of His disciples as an opportunity to teach? (Mark 13:1-2)

5. What did Jesus mean when He said the temple stones will be "thrown down"? (Mark 13:2)

6. *What did Jesus’ disciples ask Him privately on the Mount of Olives? (Mark 13:3-4)

7. *How did Jesus respond to His disciples’ question? (Mark 13:5-8)

8. What was Jesus’ main reason for telling His disciples what signs would precede the end of the age? (Mark 13:5)

9. How do we know Jesus was talking about a time still to come and not merely the fall of Jerusalem that took place in A.D. 70? (Mark 13:6-30)

10. Why did Jesus tell His disciples not to be alarmed when they would hear of wars? (Mark 13:7)

11. What must happen before Christ returns? (Mark 13:10)

12. How did Jesus tell His followers to act when they were arrested for their faith? (Mark 13:11)

13. What did Jesus tell His followers to do to be assured of eternal life? (Mark 13:12-13)

14. Where will "the elect" be during the "days of distress"? (Mark 13:19-20)

15. *What will be the greatest temptation during the "days of distress"? (Mark 13:21-23)

16. What do Christ’s words "if that were possible" mean? (Mark 13:22)

17. What events will happen right before the Second Coming of Christ? (Mark 13:24-25)

18. What will Christ’s return be like? (Mark 13:26-27)

19. What did Jesus want us to learn from the blossoming of a fig tree? (Mark 13:28-29)

20. What did Jesus say we could count on happening? (Mark 13:29-30)

Get It

21. Why do you think Jesus told His disciples not to worry about what to say whenever they were arrested for their faith?

22. Why do you think Jesus has told us "everything ahead of time" about His return and the end times?

23. *What signs from this passage do you think have already been fulfilled?

24. What can we do to make Christ’s return closer?

25. How can we be involved in spreading the gospel to all nations?

26. How can a person be sure he or she is saved and will inherit eternal life?

27. How can we be on our guard against false Christs and false prophets who perform signs and miracles to deceive us?

28. How does the promise of the Holy Spirit’s active presence encourage you to follow Christ through difficult times?

29. *What can we do to avoid being deceived by false teachings about God or spiritual matters?

Apply It

30. *What can you read or do this week to strengthen your hold on the truth about Christ?

31. What concrete action can you take to become more actively involved in telling others about Christ?

The Day and Hour Unknown

Mark 13:32-37

Open It

1. What is it like to wait for a guest who has not told you exactly when he or she will arrive?

2. *Why is it so difficult to wait patiently for an exciting event (such as an upcoming party, vacation, or Christmas)?

3. How would you act differently if the exact time of an exciting upcoming event was unknown to you?

Explore It

4. To what "day" was Christ referring? (Mark 13:32)

5. Why didn’t Christ tell us the exact time when He would return to earth? (Mark 13:32)

6. In what way did Jesus live by faith and obedience to the Father? (Mark 13:32)

7. *What will Jesus’ return be like? How? (Mark 13:34)

8. What example did Jesus use to explain what His return to earth will be like? (Mark 13:34)

9. Who are the servants to which Christ referred? (Mark 13:34)

10. *What should the "servants" do to occupy their time while they wait for the owner’s return? (Mark 13:34)

11. Who is the "owner of the house" in Jesus’ story? (Mark 13:34-35)

12. What conclusion did Jesus draw from the fact that the day of His return is secret? (Mark 13:35)

13. What might happen if the "owner of the house" returned suddenly and the servants were not watching carefully? (Mark 13:36)

14. *What did Jesus want us to do? (Mark 13:37)

Get It

15. Why do you think Jesus felt that being on guard was such an important point to emphasize to His disciples?

16. How does this passage emphasize the fact that even Jesus had to live by faith and obedience to the Father?

17. How can we follow Christ’s example of living in complete faith and obedience to the Father?

18. How does Jesus’ teaching in this passage relate to the previous section?

19. What task do you think God has given you until His return?

20. How do you think the disciples would have responded if Jesus had told them He would not return for at least another 2,000 years?

21. How might a detailed outline of future events be a hindrance, instead of a help, to our faith in God?

22. In light of Jesus’ words, how should we respond to those who try to set dates for the Second Coming of Christ?

23. How should we occupy our time as we wait for Christ to return?

24. *What tends to distract us from living for Christ?

25. *In what way do we need to be on guard until Christ returns?

26. Against what do we need to watch out?

27. What practical effect should the warnings of Jesus regarding His return have in your life?

Apply It

28. *How can you "keep watch" in your day-to-day activities at work?

29. What distractions might you be able to set aside from your life? How?

30. What is one pursuit you want to add to your routine in light of this passage?

Commentary On Mark Chapter Fourteen

B.W. Johnson

The Seizure, Trial, and Condemnation of Christ.

SUMMARY.--The Sanhedrim Resolves on Christ’s Death. The Anointing at Bethany. Judas Sells His Lord. The Day of Unleavened Bread. The Lord’s Passover. The Lord’s Supper Established. Peter’s Denial Predicted. The Agony in the Garden. Christ Seized by the Soldiers and Temple Guards. Christ Before the Sanhedrim. The Confession and Condemnation.

1-9. After two days was the feast of the passover. See notes on Matthew 26:1-16. Compare John 12:1-8. The action of the Sanhedrim was taken on Wednesday, the Anointing took place the Saturday before, and is brought up here on account of its connection with the bargain Judas made with the chief priests.

10, 11. Judas Iscariot. See notes on Matthew 26:14-16.

12-16. On the first day of unleavened bread. See notes on Matthew 26:17-19.

17-21. In the evening he cometh. On the Lord’s last passover see notes on Matthew 26:21-25. Compare Luke 22:21-23; John 13:21-35. See also notes on John.

22-26. As they did eat. On the institution of the Lord’s Supper, see notes on Matthew 26:23-29. Compare Luke 22:19-21; 1 Corinthians 11:23-25.

27-31. All ye shall be offended. See notes on Matthew 26:31-35. Compare Luke 22:31-38.

32-42. They came to a place which was named Gethsemane. See notes on Matthew 26:36-46, where the fullest account of the agony is given. Compare Luke 22:40-46. Luke only speaks of the "sweat, as it were drops of blood."

43-52. While he yet spake, cometh Judas. For the Betrayal and Arrest, see notes on Matthew 26:47-56. Compare Luke 22:47-53; John 18:1-12. See notes on John. Mark 14:51-52 are peculiar to Mark. Some have supposed the certain young man to be Mark. This is only conjecture. The incident may have been introduced to show the rudeness of the assailants and to emphasize the escape of all the disciples from so wanton an attack. The linen cloth was a night robe.

53-65. They led Jesus away to the high priest. For Trial of Christ, see notes on Matthew 26:57-68. Compare Luke 22:63-71; John 18:13-27. Mark’s account corresponds very closely with Matthew’s.

66-72. As Peter was beneath in the palace. See notes on Matthew 26:69-75. Compare Luke 22:54-62; John 18:15-17; John 18:25-27. He wept. The form of the Greek verb (imperfect) implies that he continued weeping. "It is a touching and beautiful tradition, true to the sincerity of his repentance, if not as a historical reality, that, all his life long, the remembrance of this night never left him, and that, morning by morning, he rose at the hour when the look of his Master had entered his soul, to pray once more for pardon."--Geikie.

Jesus Anointed at Bethany

Mark 14:1-11

Open It

1. *When have you ever been criticized for doing something good?

2. What do you think motivates parents to sacrifice for their children?

3. What is one sacrifice you made for someone else?

Explore It

4. When and where did the events of this story take place? (Mark 14:1-3)

5.Why did the Jewish leaders not want to arrest Jesus during the Feast of Unleavened Bread? (Mark 14:2)

6. What attitude did many of the common people have toward Jesus? (Mark 14:2)

7. *What amazing thing did a woman do while Jesus was visiting Bethany? Where? (Mark 14:3)

8. *What reaction did the woman’s actions get? Why? (Mark 14:4-5)

9. What caused some people with Jesus to become indignant? (Mark 14:4-5)

10. What does this incident tell us about some people’s understanding of who Jesus was and why He had come? (Mark 14:4-6)

11. *Whom did Jesus rebuke? Why? (Mark 14:6)

12. How did Jesus evaluate the behavior of the woman who poured out the perfume? (Mark 14:6)

13. What did Jesus predict? (Mark 14:9)

14. What did Judas do? (Mark 14:10-11)

15. How did Judas betray Jesus? (Mark 14:10-11)

16. How did the chief priests react to Judas’s visit? Why? (Mark 14:10-11)

Get It

17. *Why do you think the woman sacrificed so much perfume?

18. How would you have reacted if you had witnessed the woman pouring out a full year’s wages’ worth of perfume on someone’s head?

19. In what way can a person betray Jesus?

20. What do you think might motivate a person to give up on Jesus, as Judas did?

21. When are Christians tempted to give up on their faith?

22. For what reasons do people reject Christ?

23. *What can we learn about values from the woman in this story?

24. How can we demonstrate our devotion to Christ?

25. How should we deal with the criticism and scorn of unbelievers?

26. How should you respond when others rebuke or harshly criticize your actions?

27. How does Jesus want us to treat the poor?

28. What tends to distract you from being fully devoted to Christ?

29. What kinds of sacrifices can a person make for God?

30. What sacrifice do you think God wants you to make for the sake of the gospel?

Apply It

31. *What is one way you can show your devotion to Christ above all other things, people, or ambitions in your life? When?

32. What is one step you could take this week toward helping the poor in a practical way?

The Lord’s Supper

Mark 14:12-26

Open It

1. *What is one ceremony or observance that is important to you?

2. How does your church celebrate the Lord’s Supper? Keep in mind that the early church observed it every first day of the week.

Explore It

3. When did the events of this story take place? (Mark 14:12)

4. What did Jesus’ disciples ask Him? (Mark 14:12)

5. How did Jesus make the arrangements for the Passover meal? (Mark 14:13)

6. Whom did Jesus send to make the arrangements for the Passover meal? (Mark 14:13)

7. What specific instructions did Jesus give the disciples He sent out? (Mark 14:13-15)

8. How did Jesus’ predictions compare to what the disciples actually found when they got into the city? (Mark 14:16)

9. What was the reaction of the disciples to Jesus’ prediction of His betrayal? (Mark 14:19)

10. How did Jesus specify who would betray Him? (Mark 14:20-21)

11. *The central emphasis of the Passover meal was traditionally the sacrificial lamb; where did Jesus place His emphasis? (Mark 14:22-24)

12. *What important announcement did Jesus make? (Mark 14:25)

13. *How did Jesus and the disciples conclude their Passover meal? (Mark 14:26)

Get It

14. Why do you think Jesus made arrangements for the Passover meal in such a secretive manner?

15. Why do you think Jesus told His disciples that one of them would betray Him?

16. How does the fulfillment of Jesus’ predictions in this account encourage you to trust Him?

17. When have you had opportunity to trust God with your future?

18. Why do you think God seldom chooses to reveal the future to us?

19. What does the account of Judas’s betrayal of Jesus tell us about God’s sovereignty?

20. What does the account of Judas’s betrayal of Jesus tell us about our accountability to God?

21. What causes Christians to betray or reject Christ after following Him for a while?

22. *What can we learn about the practice of Communion through this passage?

23. *Why is Communion or the Lord’s Supper important?

24. How does God want us to use the Lord’s Supper?

25. How does the old covenant God made with Israel compare or differ with the new covenant He has made through the blood of Jesus Christ?

26. What difference should it make in your everyday life that Jesus sacrificed His body and blood for your eternal salvation?

Apply It

27. *What are two or three steps you can take to prepare for the next time you celebrate the Lord’s Supper?

28. What do you want to remember the next time you take the Lord’s Supper?

29. How can you say thank you to Jesus each day this week for the suffering He endured for you?

30. How can you trust Christ with the circumstances you do not yet understand?

Jesus Predicts Peter’s Denial

Mark 14:27-31

Open It

1. What is one fact about the future you wish you knew?

2. What is one part of your past you wish you could do over?

3. *What is one institution, person, or organization to which you have felt loyal over the years? Why?

Explore It

4. *What did Jesus reveal to His disciples? (Mark 14:27)

5. How would Jesus’ prediction fulfill Scripture? (Mark 14:27)

6. What did Jesus quote? Why? (Mark 14:27)

7. To what "shepherd" and "sheep" did Jesus refer? Why? (Mark 14:27)

8. What information did Jesus give the disciples? (Mark 14:28)

9. *How did Peter respond to Christ’s words? (Mark 14:29)

10. What was Peter’s state of mind when Jesus predicted that the disciples would betray Him? (Mark 14:29)

11. *What did Jesus say about Peter’s loyalty? (Mark 14:30)

12. What was the reaction when Jesus said that Peter would disown Him? (Mark 14:31)

13. What did Peter claim? (Mark 14:31)

14. What do the disciples’ reactions tell us about them? (Mark 14:31)

Get It

15. What does the verse that Jesus quoted mean: "I will strike the shepherd, and the sheep will be scattered"?

16. Why do you think Jesus sometimes chose to reveal to His disciples what would happen in the future and at other times left them in the dark?

17. Why do you think Jesus told Peter that he was not as faithful a friend as he assumed?

18. What is the benefit in knowing we are vulnerable to failure?

19. Why do you think Peter boasted of his loyalty to Christ?

20. In what ways do Christians declare their loyalty to Christ?

21. Why do some Christians fall away from following Christ?

22. *What specific area of your life most tests your loyalty to Christ?

23. What can we do to strengthen our commitment to Christ?

24. *What exactly can we do to stay committed to Jesus in the face of testing or suffering?

25. What role does accountability play in helping Christians remain loyal to Christ?

26. How should you react if another believer falls away from his or her faith?

27. What difference does it make that all of Jesus’ predictions about the future came true?

28. What can we learn from this passage about Jesus’ character and attitude?

Apply It

29. In what way can you show your dependence on God for the strength to follow Christ?

30. *What can you do over the next week to renew and strengthen your faith in Christ?

Gethsemane

Mark 14:32-42

Open It

1. *How have your friends helped you through difficult times in your life?

2. What is it like to have a friend let you down when you really need support?

3. Who has been a faithful friend to you during difficult times in your life?

Explore It

4. Where did the events of this story take place? (Mark 14:32)

5. What did Jesus tell the disciples to do? (Mark 14:32)

6. Who did Jesus take with him to pray? (Mark 14:33)

7. *What emotions was Jesus feeling? (Mark 14:33-34)

8. What do Jesus’ actions at this time tell us about His character? (Mark 14:33-34)

9. Why was Jesus so distressed and troubled? (Mark 14:33-34)

10. What did Jesus do in response to His deep sorrow? (Mark 14:35-36)

11. What "hour" did Jesus pray to "pass from Him"? (Mark 14:35-36)

12. What does Jesus’ prayer tell us about His relationship to God the Father? (Mark 14:36)

13. *What distressed Jesus when He returned to His disciples? (Mark 14:37)

14. What did Jesus find when He returned to the disciples who were keeping watch? (Mark 14:37)

15. How did Jesus instruct the disciples to prevent themselves from falling into temptation? (Mark 14:38)

16. *Why did the disciples have so much trouble praying with Jesus? (Mark 14:38)

17. How did Jesus explain the difference between the spirit and the body? (Mark 14:38)

18. What caused the disciples to be speechless when Christ returned to them the second time? (Mark 14:40)

19. When did Jesus stop praying? (Mark 14:41-42)

20. What caused Jesus to stop praying? (Mark 14:41-42)

Explore It

21. Why do you think Jesus chose three disciples to pray with Him?

22. What does the fact that God did not grant Jesus’ request teach us about prayer?

23. If Mark’s readers were Roman Christians undergoing persecution, what would this section of his Gospel say to them?

24. How does this passage encourage you to react when you feel distressed or troubled?

25. What about Christ’s humanity can we learn from this event in His life?

26. What difference does it make that Jesus experienced such despair and pain firsthand?

27. What can we learn about prayer from Jesus’ example?

28. When do you need to pray?

29. *Why didn’t the disciples watch and pray with Jesus as He asked them to?

30. What was the difference between the disciples’ intentions and their actions?

31. *What stops us from helping people in need?

32. What human weaknesses make it hard for us to do what God wants?

33. How should you pray when you must face a difficult or painful task?

34. How can we trust God with our extremely difficult circumstances?

35. What does it mean to "watch and pray"?

36. How can we prevent ourselves from falling into temptation?

Apply It

37. Who is someone you can ask to help you overcome a weakness?

38. What needs of others will you commit yourself to pray for during this next week?

39. *How can you support a friend or relative facing a difficult task this week?

Jesus Arrested

Mark 14:43-52

Open It

1. When have you ever been blamed for something you did not do?

2. *What is one friendship you once had that went sour?

3. What does it feel like to be wrongly accused?

Explore It

4. Who was Judas? (Mark 14:43-44)

5. Who accompanied Judas to Gethsemane? Why? (Mark 14:43-44)

6. How did the religious leaders treat Jesus? (Mark 14:43-46)

7. Why did the religious leaders bring a large, armed force to arrest Jesus? (Mark 14:43-48)

8. What signal had Judas prearranged with the armed leaders to identify Jesus? (Mark 14:44)

9. How did Judas greet Jesus? Why? (Mark 14:44-45)

10. In what way were Judas’s actions contradictory? (Mark 14:44-45)

11. How did one of Jesus’ disciples (we know from John 18:10 that it was Peter) react to the arrest of Jesus? (Mark 14:47)

12. *How did Jesus respond to the sight of the armed men? (Mark 14:48-49)

13. How was Jesus’ response to this situation different from that of His followers? (Mark 14:48-50)

14. What had to happen? (Mark 14:49)

15. *Who fled the scene? When? (Mark 14:50-52)

16. *What is significant about the fact that all of Jesus’ followers deserted Him? (Mark 14:50-52)

Get It

17. What do we know about Judas from this passage?

18. What kind of person was Judas?

19. In what way was Judas hypocritical?

20. In what way is Judas a negative example to all of us?

21. In what ways are we like Judas in the way we treat Jesus?

22. What do Peter’s actions tell us about his character and his understanding of Jesus?

23. How do you think Jesus must have felt about the fact that His disciples deserted him?

24. *Why did Jesus’ disciples desert Him?

25. When are you most tempted to compromise your commitment to Christ?

26. *How can we prepare for times when our dedication to Christ is tested?

27. How can we guard against saying one thing and doing another?

28. How does Jesus’ perseverance in this situation encourage you to endure your difficult circumstances?

29. What can we learn about Jesus’ character from His actions?

30. When have you ever felt that all of your friends deserted you?

31. What difference does it make to you that Jesus was deserted by all of His friends?

32. How can you lean on Jesus when you go through very distressing and frightening experiences?

Apply It

33. *What can you do now to prepare for times when your dedication to Christ is tested at work, at home, or around neighbors?

34. What friend can you support through a difficult situation? How?

Before the Sanhedrin

Mark 14:53-65

Open It

1. *When was the last time you were misunderstood or misinterpreted?

2. What do you think is good or bad about capital punishment?

Explore It

3. Before whom did Jesus have to stand trial? (Mark 14:53)

4. Who followed Jesus as He was being led away? How? (Mark 14:54)

5. *What did the men of the Sanhedrin want to do to Jesus? Why? (Mark 14:55)

6. Why did the Sanhedrin have such a difficult time convicting Jesus? (Mark 14:55-59)

7. *What testimony did some witnesses bring against Jesus? (Mark 14:57-58)

8. How did the high priest try to get Jesus to answer the questions put to Him? (Mark 14:60)

9. *What was Jesus’ response to all the accusations against Him? (Mark 14:61)

10. How did Jesus use silence during all the testimony against Him? (Mark 14:61)

11. What did the high priest finally do in an attempt to speed up the trial? (Mark 14:61)

12. When did Jesus choose to speak? (Mark 14:62)

13. What did Jesus tell the Sanhedrin? (Mark 14:62)

14. Why did the high priest respond with such shock to Jesus’ testimony? (Mark 14:63-64)

15. What did the Sanhedrin consider blasphemy? (Mark 14:64)

16. To what punishment did the Sanhedrin sentence Jesus? Why? (Mark 14:64)

17. How did the people in the courtroom abuse Jesus after He was sentenced to death? (Mark 14:65)

Get It

18. Why do you think Peter followed Jesus "at a distance"?

19. What emotions do you think Peter felt as he was following Jesus?

20. When have you ever felt that circumstances had gone beyond your control?

21. What should we do when circumstances are beyond our control?

22. *How do you think Jesus felt during His trial? Why?

23. Why do you think Jesus chose to remain silent throughout the initial testimony against Him?

24. What can we learn about dealing with stress and fear from Jesus’ example?

25. *What can we learn about dealing with false accusations from Jesus’ example?

26. What difference does it make to you that Jesus will one day return?

27. What do we learn about Jesus from this trial?

28. How can we live our lives blamelessly as Jesus did?

Apply It

29. *How do you want to react the next time you are falsely accused or tricked?

30. What specific steps can you take this week to entrust your circumstances to God?

Peter Disowns Jesus

Mark 14:66-72

Open It

1. What subjects do most people try to avoid in polite company? Why?

2. *What is one fact about you that most people don’t know?

Explore It

3. Where did the events of this story take place? (Mark 14:66)

4. What was Peter doing at this critical time? (Mark 14:66)

5. How do we know Peter was concerned for Jesus? (Mark 14:66)

6. What was the servant girl’s opinion of Jesus? (Mark 14:66-69)

7. *How did Peter’s denial of Christ happen? (Mark 14:66-72)

8. Who confronted Peter about his association with Jesus? (Mark 14:67)

9. How did Peter respond to the servant girl’s questioning? (Mark 14:68; Mark 14:70)

10. Why did Peter move "out into the entryway"? (Mark 14:68)

11. Who else besides the servant girl confronted Peter? Why? (Mark 14:70)

12. *Who in the courtyard was curious and insistent about finding out who Jesus’ followers were? (Mark 14:66-70)

13. How did Peter respond to the third question about whether he was a follower of Christ? (Mark 14:71)

14. Why did Peter cry? (Mark 14:72)

15. What reminded Peter of Jesus’ words to Him earlier? (Mark 14:72)

16. *How did Peter react when he realized what he had done? (Mark 14:72)

Get It

17. What does this story tell us about Peter?

18. Why do you think Peter denied knowing Christ?

19. What does this story tell us about human nature?

20. What does this story tell you about you?

21. What different kinds of reactions have you received when you have told others about your faith in Christ?

22. Why are Christians sometimes afraid to identify themselves as believers in Christ?

23. Why are Christians sometimes afraid to tell non-Christian friends about Christ?

24. *In what sorts of situations are you sometimes uncomfortable or fearful about identifying with Christ or Christianity?

25. What can we learn about the cost of being Christ’s disciple from this passage?

26. How do other people’s attitudes toward Christ affect your willingness to talk about your Christian faith?

27. *How can you affirm your faith in Christ in situations where others may be indifferent or hostile to it?

Apply It

28. *In what situation or context will you consciously identify with Christ publicly this week? How?

29. What person do you need to tell of your faith in Christ? When can you?

Commentary On Mark Chapter Fifteen

B.W. Johnson

The Crucifixion.

SUMMARY.--Jesus Sent by the Sanhedrim to Pilate. The Multitude, Moved by the Priests, Clamor for His Death. They Reject Jesus and Demand Barabbas. Jesus Delivered to Be Crucified. Crowned with Thorns, Spit Upon, and Mocked. Crucified at Golgotha Between Thieves. Mocked by the Priests. Jesus Dies. The Veil of the Temple Rent. The Centurion’s Confession. Buried in the Tomb of Joseph of Arimathæa.

1-20. The chief priests . . . bound Jesus . . . and delivered him to Pilate. See notes on Matthew 27:1-2; Matthew 27:11-31. Mark’s account differs a little from that of Matthew. Compare Luke 23:1-35; John 18:28-40; John 19:1-16.

21-41. They compel one Simon . . . to bear the cross. See notes on Matthew 27:32-56. Mark’s account is almost parallel. Compare Luke 23:26-49; John 19:17-30. Only Mark declares that Simon was the father of Alexander and Rufus. See Romans 16:13; 1 Timothy 1:20; Acts 19:33. Simon, while a native of Cyrene in North Africa, was a Jew.

42-47. When the even was come. See notes on Matthew 27:57-61 for the Burial of Jesus. Compare Luke 23:50-56; John 19:36-42. Nicodemus and Joseph of Arimathæa, who obtained the body of Jesus and placed it in Joseph’s new-made tomb, were both members of the Jewish Sanhedrim. Nicodemus had come to Jesus by night (John 3:1-2) and had vainly opposed the animosity of the Sanhedrim (John 7:50-53).

Jesus Before Pilate

Mark 15:1-15

Open It

1. In what situations have you felt the power of a group?

2. When have you ever been influenced by the opinions of a group?

3. *What sort of reputation did you have in high school?

Explore It

4. When did the members of the Sanhedrin decide what to do with Jesus? (Mark 15:1)

5. What did all the religious leaders decide to do with Jesus? (Mark 15:1)

6. What did the Sanhedrin do with Jesus after deciding He was guilty? (Mark 15:1)

7. About what did Pilate question Jesus? (Mark 15:2)

8. How did Jesus respond to the Sanhedrin and Pilate? (Mark 15:2)

9. *What prompted Pilate to goad Jesus about defending Himself? (Mark 15:3-4)

10. What amazed Pilate? (Mark 15:3-5)

11. *How did Jesus react to the accusations raised against Him by the chief priests? (Mark 15:5)

12. What did Pilate think of Jesus? (Mark 15:5)

13. Who was Barabbas and what role did he play in this situation? (Mark 15:6-8)

14. What did the crowd ask Pilate to do for them? (Mark 15:8; Mark 15:13)

15. Why did Pilate try to have Jesus released instead of Barabbas? How? (Mark 15:9-10)

16. Why did Pilate’s attempt to release Jesus fail? (Mark 15:11-15)

17. What reason did the crowd give Pilate to crucify Jesus? (Mark 15:14)

18. How did the crowd influence Pilate’s decision? (Mark 15:15)

19. *What finally happened to Jesus? Why? (Mark 15:15)

Get It

20. Of those involved in trying and sentencing Jesus, who do you think bore the greater responsibility: the religious leaders or Pilate? Why?

21. Why do you think the Sanhedrin handed Jesus over to Pilate?

22. How did Jesus’ enemies use lies and false accusations against Him?

23. How did Jesus’ enemies manipulate public opinion against Him?

24. Why was Pilate amazed by Jesus’ behavior?

25. Why do you think Pilate did what the crowd wanted?

26. When have you ever done something because the crowd pressured you to do it?

27. Why is group pressure so powerful?

28. What is difficult about standing up to the crowd?

29. Where do you often feel pressured by others to go against your Christian beliefs?

30. How can we remember to respond properly when pressured by the crowd?

31. Why didn’t Jesus defend Himself?

32. *When is it unimportant to defend ourselves or our actions?

33. What is difficult about being unpopular or disliked by a group?

34. Why is it so difficult to trust God with our reputation?

35. *In what way can you entrust your reputation to God?

Apply It

36. *What reminder can you use this week to entrust your reputation to God each day?

37. What is one step you can take this week to strengthen your conviction against pressure from coworkers, friends, or family?

The Soldiers Mock Jesus

Mark 15:16-20

Open It

1. How have your friends encouraged you during difficult times in your life?

2. *What kids do you remember being mocked or put down when you were in elementary school?

3. What do you think it would be like to go through a painful experience without the support of your friends or family?

Explore It

4. Where did the soldiers take Jesus after His trial with Pilate? (Mark 15:16)

5. Who was present there in the palace? (Mark 15:16)

6. Once Jesus had been tried, convicted, and sentenced, who mocked and struck Him? (Mark 15:16-20)

7. What kind of suffering did Jesus undergo even before being crucified? (Mark 15:16-20)

8. *What did the soldiers do to Jesus? (Mark 15:17-20)

9. Why did the soldiers put a purple robe and a crown on Jesus? (Mark 15:17)

10. *What did the soldiers say in mockery of Jesus? (Mark 15:18)

11. *Why did the soldiers fall on their knees before Jesus? (Mark 15:19)

12. How did the soldiers hurt Jesus? (Mark 15:17-20)

13. What do the soldiers’ actions tell us about their understanding of who Jesus really was? (Mark 15:17-20)

Get It

14. What do you think the soldiers had heard about Jesus?

15. How do you think the soldiers’ actions affected Jesus emotionally?

16. *What difference does it make that Jesus endured harsh ridicule and pain for our sake?

17. When have you been ridiculed for being a Christian?

18. How does it feel to be mocked by others?

19. *How should we respond when others mock our faith?

20. How can we show our appreciation to Jesus for enduring such humiliation for us?

21. What can we learn from Jesus about how to deal with pain and suffering?

22. Why does God allow us to suffer?

23. For what Christians who are suffering for their faith can you pray?

Apply It

24. *What should be your response if you are criticized for your faith this week?

25. What could you say or do to encourage another believer who is suffering for his or her faith?

The Crucifixion

Mark 15:21-32

Open It

1. What is one of your favorite symbols? Why?

2. *What do people mean when they say that someone "did not die in vain"?

3. When you see a cross in or on a church building, what usually comes to mind?

Explore It

4. Who was Simon of Cyrene? (Mark 15:21)

5. What role did Simon of Cyrene play in Jesus’ life? (Mark 15:21)

6. *Why did Jesus not carry the cross Himself? (Mark 15:21)

7. What did the soldiers offer Jesus once they reached the place where 8. 8. He would be crucified? (Mark 15:23)

9. What offer of help did Jesus refuse? (Mark 15:23)

10. What did the soldiers do with Jesus’ clothes? (Mark 15:24)

11. What was significant about the notice that was placed on the cross above Jesus? (Mark 15:26)

12. Who was crucified with Jesus? (Mark 15:27)

13. *How did the people insult Jesus when He was on the cross? (Mark 15:29-30)

14. What did the teachers of the law say about Jesus while He was dying? How? (Mark 15:31-32)

15. *What challenge did Jesus ignore? (Mark 15:31-32)

Get It

16. Why do you think Jesus refused to accept a drink that could deaden His pain?

17. *What kind of suffering did Jesus endure for us?

18. What emotions do you think Jesus felt as He was led away and crucified?

19. Simon’s encounter with Jesus was very unusual; how did you first "encounter Christ"?

20. When have you ever experienced apparently "random" events in your life, that upon later reflection showed God’s sovereign will being worked out in you?

21. How can you thank the Lord for the hidden ways He works in your life?

22. Jesus was closely identified with criminals during His death; what significance does this have to you?

23. How would your life be different if Jesus had taken up the challenge of the religious leaders and come down off the cross?

24. What emotions do you feel when you think about the crucifixion of Christ?

25. Why is this tragic story about Christ called "good news"?

26. What has Christ’s sacrifice accomplished for you?

27. What did Jesus do for every person with His death on the cross?

28. *What did Jesus do for you with His death on the cross?

Apply It

29. *What is one way you can say thank you to Jesus for paying for your sins?

30. With what one person can you share the good news of Christ’s sacrifice? How?

The Death of Jesus

Mark 15:33-41

Open It

1. *At what time in your life have you felt most lonely?

2. What is your first recollection of dealing with the death of a pet or grandparent?

Explore It

3. What unusual occurrence took place as Jesus was dying? (Mark 15:33)

4. *What did Jesus say "at the ninth hour"? (Mark 15:34)

5. What do Jesus’ words at the ninth hour reveal about how He was feeling right before He died? (Mark 15:34)

6. *What did Jesus mean when He said that God had "forsaken" Him? (Mark 15:34)

7. *How did the bystanders misunderstand what Jesus was going through? (Mark 15:35)

8. What offer of help did Jesus receive? (Mark 15:36)

9. What does the fact that Jesus twice cried out in a loud voice tell us about the way He died? (Mark 15:34; Mark 15:37)

10. What happened right after Jesus’ death? (Mark 15:38)

11. How did the centurion react to Jesus’ crucifixion and death? (Mark 15:39)

12. What caused the centurion to believe in Jesus? (Mark 15:39)

13. Who watched Christ’s crucifixion from a distance? Why? (Mark 15:40-41)

Get It

14. What do you think motivated one man to offer Jesus a drink of wine vinegar?

15. What does it mean that the curtain of the temple tore?

16. What did the tearing of the temple curtain symbolize?

17. What difference does Jesus’ death make in your life?

18. What did Jesus’ words on the cross mean?

19. *What kind of isolation did Jesus experience in His death on the cross?

20. How can we draw encouragement from the loneliness Jesus endured?

21. *In what way can following Christ or doing what God wants be a lonely experience?

22. How does it make you feel to know that Christ endured such intense suffering for your salvation?

23. What significance is there for you in the fact that a Roman soldier recognized the great truth that even the religious leaders could not see?

24. How has your study of this passage changed your perception of Jesus?

25. In what way is every person indebted to Christ?

Apply It

26. What can you do as a reminder of what Christ did for you?

27. *When might you have to face loneliness as a part of following Christ this week?

The Burial of Jesus

Mark 15:42-47

Open It

1. How might you comfort a person grieving over the death of a loved one?

2. What is most comforting to you when you are feeling upset?

3. *Who is the most courageous person you know?

Explore It

4. When did the events described in this passage take place? (Mark 15:42)

5. *Who was Joseph? (Mark 15:43)

6. What kind of person took it upon himself to bury Jesus’ body? (Mark 15:43)

7. What was significant about the fact that Joseph asked for Jesus’ body? (Mark 15:43)

8. What kind of man was Joseph of Arimathea? (Mark 15:43)

9. What was courageous about what Joseph did? (Mark 15:43)

10. *What risks did Joseph take in approaching Pilate? (Mark 15:43)

11. *What do Joseph’s actions tell us about his own understanding of Jesus? (Mark 15:43-46)

12. What took Pilate by surprise? (Mark 15:44)

13. How did Pilate respond to Joseph’s request? (Mark 15:45)

14. What did Joseph do to Jesus’ body? (Mark 15:46)

15. Who witnessed Jesus’ burial? (Mark 15:47)

Get It

16. Why do you think Pilate was surprised to hear that Jesus had died?

17. Why do you think Mark mentioned that two women saw where Jesus was buried?

18. What was exemplary about Joseph?

19. What was courageous about what Joseph did?

20. *What did Joseph risk in burying Jesus’ body?

21. What do you risk in being a follower of Christ?

22. *In what situations might doing the right thing require courage?

23. How did Joseph’s position and status conflict with his actions?

24. In what way does being a Christian go against what people expect of you?

25. How can we follow Joseph’s example?

Apply It

26. *What step of courage can you take in serving God this week?

27. What person or reminder can help you draw courage to do what God wants?

Commentary On Mark Chapter Sixteen

B.W. Johnson

The Resurrection.

SUMMARY.--The Women at the Tomb. The Empty Sepulcher. The Message of the Angel. Mary Magdalene Sees the Risen Lord. The Message to the Disciples. Seen of Two Disciples at Emmaus. Appears to the Eleven. Rebukes Their Unbelief. Gospel for All the World. Received into Heaven.

1. When the sabbath was past. Compare Matthew 28:1-17; Luke 24:1-11; John 20:1-10. As Mark’s account is peculiar in some things, I add some notes. The Sabbath ended at sunset; the women then made their preparations to visit the tomb at dawn. Might come and anoint him. This shows that they did not expect his resurrection. The Jews were wont, as a mark of honor, to surround the body in the tomb with fragrant spices. Nicodemus (John 19:39-40) had brought spices. Perhaps the women did not know this; perhaps they wished, in addition, to render their own loving service.

3. Who shall roll away the stone? They were not aware of the deputation of the Jewish rulers which had gone to Pilate and secured the sealing of the stone and the setting of the watch over the tomb (Matthew 27:62-66), and their only anxiety was how they would get the great stone, with which the rock-cut sepulcher was closed, rolled away.

4. Looked. Rather, looking up. They may have been looking down before, absorbed in the conversation. The tomb was probably above them, cut horizontally in the face of the rock at a slight elevation.

5. And entering into the sepulchre. Mary Magdalene, seeing the stone rolled away, and supposing the body had been removed by the Jews, runs to find Peter and John (John 20:1-2). The other women proceed to the sepulcher, and enter. Saw a young man. Matthew calls him an angel. Luke says that there were two who "stood;" i. e., appeared suddenly. Besides, they might easily have both sat and stood during the interview; might have been both outside and inside at different moments, and they might have been seen both singly and together in the sudden and shifting apparition.--Jacobus.

6. He is risen. Through woman death was first introduced into the world; to woman the first announcement was made of the resurrection.

7. Tell his disciples and Peter. Observe that as Christ’s first appearance is to Mary Magdalene (John 20:18), out of whom he had cast seven devils, so his special message is to Peter, who had denied him. A touching commentary on our Savior’s saying that he came to save sinners.

8. Neither said they anything to any man; i. e., on their way to tell the disciples. "For," says Dr. Wells, "they were afraid to stay, and not to hasten all they could to the apostles." They were in a tumult of commotion, and could not pause by the way to speak to any.

9. Now when he had risen. The remainder of the chapter is not found in the Vatican or Siniatic Greek MSS., but is found in the Alexandrian. These are the three oldest and most reliable MSS. Some hold these verses to be a later addition, but as they are found in all the most ancient versions they must have been a part of Mark’s Gospel when the first century ended. Schaff, Plumptre, Olshausen, Lochman and others regard them genuine, while other critics consider them doubtful. A circumstance in their favor is that the Vatican MS. has a vacant space for them. It seems probable that in an early copy, therefore, they were omitted for some cause by a copyist who left space for them, but did not afterwards fill it, and that the Siniatic MS. was made from the mutilated copy. It is clear that Mark 16:8 was not designed to conclude Mark’s narrative. He appeared first to Mary Magdalene. This appearance is described more fully in John 20:11-17.

10. And she went. While she was going to tell the disciples, Jesus appeared to the other women, who had started before on the same errand (Matthew 28:9-10).

11. They . . . believed not. Their disbelief was overruled for good, for it furnishes abundant proof that they did not invent the story of the resurrection.

12. Jesus next appeared to Peter (Luke 24:34; 1 Corinthians 15:5). After that. On the afternoon of the same day (Sunday) (Luke 24:13-32). He appeared in another form. Luke explains this by saying that their eyes were holden. If their eyes were influenced, of course, optically speaking, Jesus would appear in another form.

13. And they went. Back to Jerusalem, to the upper room where the ten disciples were assembled (Luke 24:33). And told it. They related their whole interesting interview.

14. He appeared to the eleven themselves. Compare Luke 24:36-49; John 20:19-23.

15. He said unto them. Probably not at the time referred to in Mark 16:14, but later. The Lord appeared many times during the forty days. These words may have been spoken at the great meeting in Galilee (Mark 16:7; Matthew 28:18-20). Go into all the world. Jesus is the world’s Savior; he died for all; the gospel must be preached to all. In the first commission (Matthew 10:6) they were sent only to Jews. Preach the gospel. The good news of salvation through Christ; the way of life. To every creature. To every mortal. None are denied the Savior if they will have him.

16. He that believeth. Believeth the gospel message; believes in Christ as his Savior. And is baptized. These are the conditions of pardon; faith in Christ and obedience to his command. If any one has not faith enough in Christ to obey him he has not faith enough to be saved. He that believeth not. Remains in a state of unbelief. Such have no promise. See John 3:18.

17. These signs shall follow them that believe. It is generally held that this is a promise limited to the apostolic age and to a few of the disciples of that age. Perhaps the plural them does not have for its antecedent the singular he in Mark 16:16, but the plural them in Mark 16:14. If it does not, why is the number changed in Mark 16:15-16? The grammatical construction requires us to look to Mark 16:14 for the antecedent of them in Mark 16:17. In Mark 16:14 the apostles are "upbraided for their unbelief because they believed not them who had seen him after he had arisen." They are commanded to go and tell the glad story, and assured that miraculous credentials shall be given to those of "them who believe" and tell the wonderful tidings. In my name shall they cast out devils, etc. See Acts 2:4; Acts 5:16; Acts 8:7; Acts 16:18; Acts 28:3.

19. After the Lord had spoken unto them. The words above, and other words recorded in the other Evangelists. He was received up into heaven. In Acts it says, "a cloud received him out of their sight." He did not fade away from sight, but a cloud came as a veil between him and the eyes of the gazing disciples. The cloud can be pierced by the eye of faith, and our Lord seen interceding for us at the right hand of God.

20. They went forth, and preached everywhere. Acts of the Apostles is the history of their preaching. It should be studied to see how the Apostles understood and preached the Commission of the Lord. The Commission of Christ is to his Church; its field is the world; its work is to preach the gospel; its congregation embraces every creature; its offer is a free and full salvation; the conditions of salvation are faith in Christ, and obedience to him; the consequence of rejecting Christ’s salvation is eternal condemnation.

The Resurrection

Mark 16:1-20

Open It

1. What is the most extraordinary event you have ever witnessed?

2. What does the saying mean, "Truth is stranger than fiction"?

3. *What is one piece of news you heard today?

4. From whom do you like to hear regularly?

Explore It

5. Why did the women go to Jesus’ tomb? (Mark 16:1)

6. What question was at the back of the women’s minds as they traveled to the tomb? (Mark 16:2)

7. *What did the women see when they got to the tomb? (Mark 16:4)

8. Who was the "young man" in the tomb? (Mark 16:5)

9. How did the women react to the man dressed in white? (Mark 16:6; Mark 16:8)

10. *What did the angel tell the women to do? (Mark 16:6-7)

11. To whom did the angel want the women to tell his message? (Mark 16:7)

12. *Why did the women flee from the tomb and not tell anyone what they had witnessed? (Mark 16:8)

13. To whom did the resurrected Jesus appear first? (Mark 16:9)

14. How did Jesus’ disciples respond each time someone told them that 15. He had risen from the dead? (Mark 16:11-12)

16. Why did Jesus rebuke the disciples when He first saw them? (Mark 16:14)

17. What instructions did Jesus give to His followers? (Mark 16:15-18)

18. What happened to Jesus after He was taken up into heaven? (Mark 16:19)

19. What did the disciples do after Jesus had left earth to return to heaven? (Mark 16:20)

Get It

20. Why do you think the resurrected Jesus appeared first to Mary Magdalene?

21. What would you have thought and felt if you had entered Jesus’ empty tomb?

22. What can we learn from this passage about the importance of baptism?

23. What is at stake when a person first hears about Christ?

24. What difference has the ascended Lord made in your life this past year?

25. In what ways has your view of Jesus Christ changed as a result of studying this part of Mark’s Gospel?

26. *What is the responsibility of every Christian in fulfilling Christ’s command to tell others about Him?

27. *What do you see as your personal role in helping spread the news about Christ?

28. How does the Lord "confirm His word" through Christians today?

29. What causes us to have a lack of faith in God or a "stubborn refusal to believe"?

30. What does it mean to have faith in God?

31. How do you celebrate (remember) the Lord’s death?

Apply It

32. What is one concrete step of faith you can take this week in your life at work, among your family, or in your personal life?

33. *What can you do this week to obey Christ’s command to "preach the good news to all creation"?

34. How can you honor the resurrected Christ each Lord’s Day (Sunday) ? Hint: "Christ said do it in rembrance of Me."

The Messenger (Mark 1:1-8)

The gospel of Mark is known mostly for its brevity, since it is by far the shortest of the four divinely-inspired accounts of Jesus’ life and ministry. Like all of the gospels, its primary purpose is to help us to develop faith in Jesus, as Lord and Savior, as Son of God and Son of Man. Like all of the gospels, it has its own particular characteristics that - if we are aware of them without reading too much into them - can help us to get even more out of studying it.

The early Christians arranged the four gospels into their now-familiar sequence, based on the order in which they were originally written and distributed in the first century AD. (Many modern commentators claim in their books that Mark was written before any of the others; but this rests on speculation that emphasizes human decision-making rather than divine inspiration.)

The first gospel to be known and widely circulated was Matthew. Not long afterwards, Mark’s account of the gospel began circulating near Rome, and Luke’s account (soon followed by the sequel that we call Acts) also appeared. All of these became widely known, read, and taught by believers between AD 60 and AD 70 (John was written a couple of decades later).

This apostle Matthew evangelized in areas where most of his audiences were Jewish. Thus his gospel account particularly emphasizes lessons of relevance to those readers. Luke ministered primarily to Greeks (notice the cities where he appears with Paul in Acts), and this sometimes comes through in his gospel account. Mark’s gospel was first published in Rome, and it reflects in part the Roman habit of practical, to-the-point explanations.

This can explain details or confusing passages in the gospels. Yet the gospel never caters to any particular culture or personality type. The gospel equally refutes every human philosophy, political platform, and judicial system. Thus Matthew convincingly reveals that common Jewish beliefs about law, the Messiah, and God were badly mistaken. Mark demonstrates that Roman values and attitudes completely fail to provide answers to our most important questions. Luke shows the worthlessness of the philosophies and institutions that the Greeks valued highly.

Thus Mark’s description of John the baptizer (Mark 1:1-8) is not meant to emphasize John’s personal character or beliefs. John, like Mark, Matthew or anyone else, is at best a messenger who can guide others to the source of true wisdom and true life: Jesus. The passage emphasizes this in two ways. The quote from Isaiah 40 reminds us that the gospel is not a human plan, made for a particular time or place - it reflects divine perspectives and values that were established long before any human knew about them. The narrative also stresses John’s humble declaration that he is not even worthy to stoop down and untie the Messiah’s sandals.

So, whether we read Matthew, Mark, Luke, or John, we must set aside everything we have been told by human beings, so that we can see Jesus as he truly is: a transcendent being who can never be fitted into any human culture or lifestyle. All who seek him honestly will learn gladly to leave behind their human opinions, cultural values, fleshly heroes, and other burdensome idols.

- Mark Garner, 2010

My Son, Whom I Love (Mark 1:9-28)

The second gospel’s concise, matter -of-fact approach reflects in part its origins in Rome, where it was written and first appeared. Yet its human author, like all those who wrote down the inspired Scriptures, knew that the gospel refutes the values of every human culture and society. As Mark now introduces us to Jesus the Son of God, he repeatedly shows us how different Jesus is from any human leader or authority.

We first meet the adult Jesus when he comes to be baptized by John (John 1:9-13). Unlike the others whom John has baptized, Jesus is sinless; yet he too is baptized "to fulfill all righteousness" (Matthew 3:15). Afterwards the Spirit descends upon him visibly, and God’s voice speaks to him directly. Of his subsequent temptation by Satan, Mark gives few details. Very concisely, these few verses tell us that Jesus’ public ministry would not begin until these preliminaries had been fulfilled. As straightforward as these events may appear, they teach us some important lessons.

Jesus did not launch his ministry with a press conference or an advertising campaign. He just came and stood in line to be baptized with everyone else. He made no statements or speeches about his qualifications to be the Messiah, relying on the fact that he belonged to God and came from God. He did not start off with a big budget, a huge office, or a fancy car paid for with his supporters’ money - instead he started with a period of deprivation and testing. Do today’s churches have attitudes at all like this? Or do we have more confidence in the world’s methods?

Later - after John has been imprisoned - Jesus begins to call a few others to join him (Mark 1:14-20). He does not attract them with promises of profit, fame, or excitement; he simply promises that, "the kingdom of God is near". Jesus does not ask them to adopt any particular methods or to agree with a list of doctrines; he asks simply that they follow him. This too contrasts sharply with the ways that churches often cheapen Christian ministry with slogans and programs.

We see another dimension of Jesus when he shows his power over ’evil spirits’ (Mark 1:21-28). While our human curiosity wants to know more details about these spirits and whether they could still exist, it is more important to grasp the lessons about God that events like this teach us. Unclean spirits or demons (whoever or whatever they may be) are spiritual entities over whom mortal beings clearly have no control - yet they unhesitatingly submit to Jesus. This is the point, for Jesus has this kind of lordship over everything in our world.

The great patience of Jesus and of his father often leads us to take their great power for granted. In fact, our impatience often leads us to question God’s power, or at least to question his willingness to use it. But God’s patience comes from compassion, not laxness. The time will come when everyone, believer and unbeliever alike, will see the full power of God. That day will be much more satisfying for those who humble themselves now, and who acknowledge their full dependence on his mercy.

- Mark Garner, 2010

Jesus & His Priorities (Mark 1:29-45)

The second gospel has introduced us to Jesus by showing us how he began his ministry, how he called his first disciples, and how he demonstrated his power over unknown spiritual forces. In all these things, Jesus has a perspective much different from that of a human ruler or leader. His approach to ministry rejects worldly methods, his message to potential followers ignores any fleshly expectations, and his restrained use of power baffles the worldly mind. Now, we shall see some further examples of Jesus’ priorities.

From the start of his ministry, Jesus made a regular practice of healing those with diseases and similar problems (Mark 1:29-34). His compassion is evident, for he stays at his work well into the night, meeting their needs without asking anything - even gratitude or belief - in return. This is God’s nature; he pours out blessings on everyone, believer and unbeliever alike, thankful and ungrateful alike. Our self- centered nature tends to reproach God for the comparatively few things that he does not ’fix’, instead of noticing the countless ways that he takes care of us. But God bears with us patiently, for he loves us and cares about us anyway.

After a long night of healing, Jesus still gets up early to spend time in prayer (Mark 1:35-39). He not only does so very early in the day, but also chooses an out-of-the-way place where he won’t be found for a while. Jesus often allowed himself to be disrupted or inconvenienced, but this is different, because to pray he inconveniences himself. Healing and teaching were of great value to Jesus, and indeed he says, "that is why I have come". But time with his Father was essential.

Because our human mentality fixates on methods and numerical results, we often have little appreciation for prayer, and little understanding of what makes it worthwhile. (We have similar problems with studying the Scriptures.) Jesus shows us that we will do well simply to see that time with God is important for its own sake. What do we do when we find ourselves with another person whom we like or respect? We just talk to them about whatever seems at the time to be worthwhile. Why not try the same thing with God, and see where it leads?

Jesus again shows us his priorities when he heals a leper (Mark 1:40-45). He cures the man’s leprosy, of course, but before that he touches him. Given that lepers were universally shunned, it may have been years since another person had touched this man. Jesus desires not only to have us accept his Father’s authority, but also to have us see his Father’s compassion.

Notice, though, that those whom Jesus healed had initiated contact with him. This certainly does not mean that he won’t give us anything until we ask for it. But it does show us that he wants to see if we are willing to come to him and express our need for his help. God blesses everyone with many things they don’t even notice, but his greatest blessings - his presence, the forgiveness of sins, eternal life - go to those who humbly admit that they can never earn or deserve these gifts, and who eagerly seek them through God’s grace and mercy.

- Mark Garner, 2010

Take Your Mat & Go Home (Mark 2:1-12)

The second gospel opens by showing how Jesus began his ministry, called his first disciples, and demonstrated his power over unknown spiritual forces. It also shows us some of Jesus’ priorities. He thought quite differently from the ways that mortal humans tend to think, and he generally treated other persons in unexpected ways. Both of these are illustrated again in this next passage.

With Jesus becoming well-known, he attracts a large audience, leading to an unusual situation (Mark 2:1-5). Several persons have brought a paralyzed friend to Jesus, hoping he will heal the paralysis. Blocked by an overflow crowd, the paralytic’s friends make a hole in the roof above Jesus, and the assembled crowd suddenly sees a man up a mat descending right in their midst. Jesus calmly responds to this unusual development with an equally unexpected pronouncement.

Jesus sees the faith of the paralytic’s friends, but he comments neither on this nor on the man’s physical needs, telling him instead that, "your sins are forgiven." Aside from the reaction from the religious authorities, this must have baffled the crowd - especially the men who had gone to such trouble to bring their ailing friend to Jesus. Jesus will soon heal the man, but first he causes his listeners to think about their needs. As much as Jesus cares about our physical needs, he is far more concerned with our spiritual needs. There are many earthly ailments that can cause great harm in this life, but unforgiven sin has eternal consequences that are far worse.

It is not surprising that the teachers of the law find Jesus’ statement offensive, rather than merely confusing (Mark 2:6-7). On this particular occasion, we do not know for certain whether these persons have already hardened their hearts against Jesus, or whether they just do not yet understand him. But the point for us is to realize how important it is to have our sins forgiven - and to realize that indeed God alone can forgive them. Many persons ’believe in God’, but trust human authorities to tell them whether they are ’good enough’, instead of looking to God alone for the answer.

Finally, Jesus miraculously heals the man, but first he gives the crowd something more to think about (Mark 2:8-12). When he asks whether it is easier to tell the man that his sins are forgiven or to tell him to get up and walk, the answer is not as obvious as it may seem. In one sense, it is easier to tell the man that his sins are forgiven, since no one can disprove it; if you tell the man he can walk, then it will be obvious if you are wrong. But then, human skill and effort can potentially cure any physical ailment; while it is beyond all human knowledge or authority to provide eternal forgiveness of sin, or to provide the security of eternal salvation.

Jesus did not cure all diseases on this earth, nor did he fix all problems and injustices. He proved his power over these things, and then showed us that we have even greater needs. Finally, he suffered a horrifying death to meet our deepest spiritual needs. Jesus told the paralyzed man, "take your mat and go home". He calls us to see our need to come to the cross to be saved. It is up to us to hear, to accept, and to respond.

- Mark Garner, 2010

The Old & The New (Mark 2:13-22)

From the beginning of Jesus’ ministry, he showed extraordinary power and unexpected priorities. As God’s only Son, Jesus brought an entirely New Covenant. When he called someone to follow him, he did not ask the person merely to change outwardly, but instead to gain a completely new understanding of life.

This is illustrated by Jesus’ interactions with the tax collector Levi, or Matthew (Mark 2:13-14). A Roman official, Levi’s life was probably focused completely on money. We see below (Mark 2:15) that Levi was quite prosperous, so he had been good at his job - Roman tax collectors could keep anything they collected over and above the quota given to them by the government. But when Jesus calls Levi, he abandons his booth (his office), without the slightest interest in what would happen to his accounts and any cash sitting there.

This selfish, hated tax collector understood something that the respected religious authorities did not grasp (Mark 2:15-17). We all have an equal need for Jesus. The only thing that distinguishes us spiritually is the degree to which we accept this or reject it. The world’s opinions and ratings do not matter at all to God. This is why Levi responded to Jesus without hesitation or conditions.

The Pharisees and teachers of the law rejected Jesus’ teachings because they thought they were ’good enough’ already. The Pharisees and teachers of the law were popular in their day, because their listeners were happy to hear how they too could become ’good enough’. The same problem is widespread today. Too many believers listen to fleshly religious teachers who teach methods and promise results (whether numerical, financial, or emotional), instead of learning to rely on God’s grace and Jesus’ blood, and leaving the rest to God.

A different aspect of this arises when Jesus is questioned about fasting (Mark 2:18-22). Since some other religious groups are engaged in a public fast, Jesus is asked why his own disciples are not doing likewise. Jesus points out that fasting itself is not the issue; rather, the attitude of these questioners is at fault. Neither fasting nor anything else should be done in order to be seen by other humans. Unless it is between oneself and God, then it has little meaning.

Jesus tells them not to try to mix new and old, because the gospel is equally new (and equally challenging) for everyone. Anyone who wants to follow Jesus has to give up all human-made systems of determining who is ’good enough’ and who is ’not good enough’. It makes no difference whether we want to use knowledge or results or morality or anything else - all such ’standards’ are completely invalid.

Jesus’ illustrations (the patch and the wineskin) emphasize that it is not possible to mix the new gospel way of grace with the old human -made ways of fleshly standards. We are saved by grace alone, or not at all. We would do well to set aside fleshly religion once for all, and constantly remind ourselves and others that Jesus’ blood is the only way to be saved.

- Mark Garner, 2010

The Sabbath Was Made for Man (Mark 2:23 to Mark 3:6)

Jesus brings a New Covenant of grace, which cannot be mixed or combined with other ways of seeking God. The fleshly mind has grave difficulties understanding grace, and there are countless misconceptions about what God’s grace is and about what it means to us. The same is true with the concept of the Sabbath, as the next two passages illustrate.

When Jesus’ disciples pick grain on a Sabbath, the religious authorities are quick to disapprove (Mark 2:23-24). Their concept of the Sabbath focused on avoiding ’work’, and they had developed a lengthy set of rules defining what did or did not constitute ’work’. Most of these rules were silly, and it is easy to enjoy criticizing these Pharisees. But that is not the point of the passage.

Jesus’ answer refutes the Pharisees’ mistaken ideas of the Sabbath, but it also presents a challenge to our own perspectives (Mark 2:25-28). "The Sabbath was made for man, not man for the Sabbath." God did not create a set of rules, and then come up with some creatures that he could force to follow them. The Sabbath was created to fill a need, not to exert God’s authority. In the Old Covenant, the Sabbath was a simple but important way to make sure that humans took one day a week off from their daily labor. They were to do no labor for profit or profession. Thus it was silly to criticize the disciples for picking grain, since their activity was not the kind of ’work’ that God prohibited on the Sabbath.

Today, many believers adhere to arbitrary and useless rules about their outward behavior on a day that they erroneously believe to be the Sabbath, without grasping the spirit of the Sabbath. The Sabbath protected humans rather than restricting them. In most other ancient societies, the working classes had no ’weekend’ at all. God designated the day as holy (belonging to him, not a part of this world) in order to emphasize the connection between a caring Creator and his dependent creations. Because the day was holy, it had to be kept strictly.

The next incident re-emphasizes the difference between outward physical effort and the kind of labor that the Sabbath prohibits (Mark 3:1-6) . The Sabbath is about abstaining from serving self, not about abstaining from physical exertion in itself. Thus it is perfectly appropriate for Jesus to heal others on the Sabbath. When we see the Pharisees’ irrational anger about this, we too should take warning. The gospel will also threaten and refute our own idols and misconceptions. If we wish to follow Jesus, there will be times when we too must give up beliefs that we once held dear.

"There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from his own work" (Hebrews 4:9-10). We have a Sabbath in the New Covenant, but it is not Saturday, and it is not Sunday. Our Sabbath rest is the life we lead in Jesus, no longer devoted to the things of this world, but given over to walking in Jesus’ footsteps. The Christian life is a Sabbath, meant to protect us from the pitfalls and disappointments that inevitably come from foolishly pursuing worldly treasures and sensual pleasures. Christians still perform much physical activity, but we rest once for all from living for selfish ambitions or sinful desires.

- Mark Garner, 2010

Those Who Follow Jesus (Mark 3:7-35)

During his life on this earth, Jesus attracted attention from many different kinds of persons, who were interested in Jesus for many different reasons. The gospel writer provides us here with a brief panorama of the widely varying kinds of persons who came to see Jesus. This can help us to see the ways that Jesus was perceived during his time here, and it can also remind us to look more closely at our own expectations of Jesus.

Jesus attracted large crowds throughout his public ministry (Mark 3:7-12). His appearance always attracted attention, and it was not possible to come face-to-face with him and remain indifferent. The real Jesus always brings some kind of response. The fictional versions of Jesus we so often encounter today - Jesus as a ’good moral philosopher’ or as a mere reformer of outward actions - are met with apathy, since they do not represent who Jesus really was and is. We too should guard against the tendency to sanitize Jesus just to make him less unsettling to the fleshly mind.

Amongst the vast crowds who came to see him, Jesus focused particular attention on twelve persons whom he would bring more closely into his life and ministry (Mark 3:13-19). If we were reading the gospel account for the first time, then we would not see the reasons for this for a while; and indeed it is doubtful that the apostles themselves had any real understanding of their responsibilities until much later.

As Jesus’ activities became increasingly well-known, there were others who misunderstood him or even sought to discredit him (Mark 3:20-30). Even his own family thought that Jesus was in fact insane, and thought they needed to ’look after him’. More immediately, Jesus has to deal with a severe accusation: some religious leaders are saying that Jesus is actually an agent of the devil himself. Jesus calmly points out the absurdity of this charge, for the things Jesus is doing cannot possibly please the devil, who does not want to see human suffering eased or diminished.

But then Jesus adds a somber warning about blaspheming against the Holy Spirit. In attributing the Spirit’s own work to the devil, these persons are committing an extreme act of blasphemy that cannot be forgiven. Although there is little reason for any of us to worry that we have committed this grievous sin, there is still a useful caution to us. It is all too common, and too easy, for someone who has been angered or offended to make extreme, emotional comparisons with notorious historical villains. This is never good, and usually dangerous. Jesus’ followers should discipline themselves not to storm or rage against the behavior of others - whether public figures or personal acquaintances - because we know that in God’s eyes we stand in equal need of grace.

Jesus also uses his family’s appearance to point out the nature of the relationships that mean the most to him (Mark 3:31-35) . There is no doubt that he loved his physical family, but his true family consists of those who follow God’s will and Word. The closest ties of genuine fellowship are those based on God, for only those will last beyond this brief lifetime.

- Mark Garner, 2010

Teaching In Parables (Mark 4:1-34)

Throughout Jesus’ ministry, there were those who trusted him and believed in him to the point that they left their old lives behind; but there were many others who came to see him out of mere curiosity, or even with the desire to discredit Jesus. So, Jesus at times used a different teaching approach with crowds than he would when talking to a smaller, closer group of followers. Thus we see his frequent use of parables, which are valuable to us both for the specific lessons they hold and also for the insight they give us into Jesus’ approach to ministry.

The parable of the farmer, the seeds, and the soils is one of Jesus’ best-known teachings (Mark 4:1-20). Yet it is often misapplied by believers who use it to analyze human attitudes and responses, putting the spotlight on ourselves rather than on God. There is nothing particularly surprising about the responses of the various soils, but there is something quite unusual about the farmer.

What actual farmer would deliberately scatter good seed all over the landscape, most of it in places where he knows it will not grow? Yet this is exactly what God does. He graciously gives his Word of truth to the entire world, knowing that most will not heed it. Jesus compassionately suffered and shed enough blood to save the whole world, yet most will disdain the offer, thinking they are already ’good enough’. It is far more important to appreciate this insight into God’s character than it is to analyze whether someone is a ’rocky soil’ or a ’thorny soil’ - chances are that this ’information’ will only confirm what was already known, anyway. It is only the fleshly desire for acclaim and results that leads to this parable being used in these human-centric ways.

The first parable is followed by two parables that, while much simpler, hold some powerful truths (Mark 4:21-29). In fact, their main points might at first seem contradictory: the parable of the lamp reminds us of the responsibility that comes with knowing the Word of truth, while the parable of the growing seed tells us that the truth of God and the gospel will spread and grow all on its own, whether we do anything or not.

These two ideas actually fit together. The real power of the gospel always comes from God. God never actually needs any of us, for he always has many means of working his will. When we forget this, we make absurd conclusions, such as thinking that someone’s soul may be lost because of a particular believer’s inaction. (If we believe this, then what does this say about our view of God?) When we are willing to do his will, it serves different purposes, important in other ways. It testifies to our love for God and our trust in him. It shows that faith in him leads to concern for others. These things please and glorify God in ways that mere results cannot.

When we truly understand the power and truth of the gospel, it can seem overwhelming; thus Jesus’ next parable re-assures us that we do not have to do anything extraordinary (Mark 4:30-34). We think that it takes ’’great faith’ to please God, and this would be very difficult for most of us. But Jesus says that we need only a mustard seed’s worth of faith. That’s much more attainable!

- Mark Garner, 2010

Overwhelmed By God’s Power (Mark 4:35 to Mark 5:20)

The parables in chapter 4 show us the enormous power of God’s truth, and help us accept our dependence on God. Too often, believers expect the ministry of the gospel to bring fleshly thrills and excitement, trying to pass off fleshly accomplishments as spiritual experiences. But when we catch a genuine glimpse of God’s power - even a very small one for a brief moment - it will bring humility and reverent fear. Whenever someone comes into the direct presence of God (think of Moses, Isaiah, Paul, and many others), this is always the first response.

This is illustrated when Jesus calms a severe storm by his spoken words alone (Mark 4:35-41). The disciples are frightened by the storm, but even more terrified when the storm stops so suddenly. They immediately grasped something that many today, with the pride and false security that we get from our ’modern’ science and technology, refuse to see. It is indeed dangerous to find ourselves at the mercy of natural forces more powerful than we are. But what does that say about the God who is so much more powerful than the natural forces themselves?

Many of the worst flaws in today’s churches come from the simple unwillingness to accept and proclaim this. Believers who fuss and fret about politics, churches that emphasize programs and slogans, church leaders who insist that they have the ’right’ methods - all such as these should realize how infantile these things are if there really is a living God who rules over our universe.

A much different incident results in a similar response from many of those who saw it (Mark 5:1-17). When Jesus faces a man tormented by a host of demons, we see a further aspect of his divinity. Once more the situation is fearful, and once more Jesus’ response - allowing the demons to go into a herd of pigs, who panic and drown themselves - is even more frightening to those without faith in him. We do not know the specific details of demon possession in the New Testament, but we are told all that we need to know. We see clearly that mortal humans are helpless against these forces - and we see equally clearly that the demons are even more helpless against Jesus.

It is worth imagining how we may have felt confronting this demon-crazed person, with his loud howling, bizarre actions, and the remnants of chains still dangling from his appendages. All this would be intimidating, but the demons had no defense against Jesus. We too should try to see through the fearful appearance of the forces (tangible and intangible) that oppose the truth of the gospel. None of them can stand firm against the living God, when he chooses to confront them.

The gospel writer provides a brief epilogue to this incident, to show us another aspect of the situation (Mark 5:18-20). Though the rest of the witnesses were so afraid that they demand that Jesus leave their area, the healed man himself is strongly drawn to Jesus. He wants to come with Jesus, but he just as willingly follows Jesus’ instructions to tell others what has happened. He is not afraid of Jesus’ enormous power, but rather he rejoices in being so close to the divine.

- Mark Garner, 2010

Meeting Needs & Calming Fears (Mark 5:21-43)

Those who met Jesus - whether they loved him, opposed him, or feared him - saw things in him that transcended earthly ways of thinking and analysis. In this next passage, the gospel writer describes a series of events that show us how Jesus combines great power with great compassion, giving us a memorable example of his spiritual priorities and perspective.

Almost as soon as Jesus arrives in a new location, he is sought out by a man with a desperate request (Mark 5:21-24). With a dear child near death, the synagogue ruler Jairus has put all of his hope in Jesus. He may not have a lot of faith, but what matters is that he knows where to put the faith he does have. For his part, Jesus does not delay in coming with the man.

But even as Jesus sets off to heal the little girl, there is an unusual interruption (Mark 5:24-29). Amidst the large crowd following along, there is a long-suffering woman who also puts her hope in the healer from Nazareth. For years, she has been troubled by painful bleeding, and has been constantly disappointed by the physicians she has consulted. But she has seen enough of Jesus to have confidence in him - she is so sure of his power that she doesn’t even speak to him; she merely touches his garment, and is instantly healed.

Knowing that the woman has been healed, Jesus could simply continue on his way, but he wants to stop and talk to her (Mark 5:30-34). He is pleased with her faith, and joyful in knowing that she is healed, but it was important to Jesus to establish personal contact. The shy woman is reluctant to identify herself, but then she finds that Jesus only wants to speak a few words of kindness to her. All the while, Jairus is anxiously waiting for Jesus, but Jesus knows that he will soon meet Jairus’s needs as well. It shows us something significant about Jesus’ priorities that he considers it important to speak to the woman even when other important needs are waiting for him.

Then comes some bad news for the synagogue ruler (Mark 5:35-36). While he was patiently waiting for Jesus, his daughter has died. Has Jesus’ love for the sick woman caused his daughter’s death? No, but it will test his faith. Most persons would become either very depressed or very angry, but this man simply accepts Jesus’ request, "don’t be afraid; just believe". This is a lesson for us as well, because we shall often see God work to meet the needs of others while our needs wait. This is not because God doesn’t care, nor is it because he is incapable of acting simultaneously in different situations. It is because God knows our true needs, which we rarely do.

While we expected Jesus to heal the girl after all, he also does so in a way that gives us even more to think about (Mark 5:37-43). Jesus calmly ignores the wailing and mourning to go directly to the girl’s room. Again he heals her not by a mere word, but by a personal touch. There was never a question that Jesus would heal the girl - even if she had died. But he always wants us to see that our physical needs, however crucial they may seem to us, are never as important as our spiritual needs.

- Mark Garner, 2010

Believers In An Unbelieving World (Mark 6:1-29)

When Jesus came to this earth, "though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him" (John 1:10-11). Many persons were blessed to see him during his life on our planet, but only a very few ever appreciated him and honored him for who he truly was. So too today, Jesus and those who truly follow him will be equally misunderstood and unappreciated in this life.

This is strikingly illustrated in Jesus’ return to his hometown (Mark 6:1-6 a). Everyone remembered him from his youth, and could not adjust their thinking to see him in a new light. This is a shame, but it is no different from our own struggles to appreciate Jesus as he really is. We are so familiar with worldly images of Jesus that we have great difficulty seeing how the Scriptures truly portray him. He is not, and never was, a mere good moral teacher or a philosopher. He is the Lamb of God, who more than anything else came to shed his blood to wash away our sins.

Jesus also tries to prepare his disciples for facing similar problems themselves (Mark 6:6-13). This ’sending out of the twelve’ would give them a first chance to experience the joys and sorrows that come with speaking in Jesus’ name, for those who follow in Jesus’ footsteps will often be misunderstood and unappreciated as well. Even when we believe in Jesus, we have to battle against our own fleshly tendency to look at others the way the world does. "So from now on we regard no one from a worldly point of view." (2 Corinthians 5:16)

Humans tend to expect from each other and value in each other the same things that they expect from God and value in God. They want their fleshly desires and earthly needs fulfilled, so when we focus instead on their spiritual needs - as indeed we should do - they will often be displeased. If we hope to be able to convince others that they need their sins forgiven, that they need a relationship with the God of the universe, and that they need the eternal security and purpose that only God provides, then we must first learn to value these things ourselves.

Jesus’ fellow servant John the Baptizer was especially ill-treated at the hands of unbelievers (Mark 6:14-29). For a short time, he experienced renown and even a degree of popularity, yet his life ended abruptly and miserably. He is yet another biblical example of suffering as a consequence of doing the right thing. King Herod liked John, and if John had not been so faithful in speaking the truth, then Herod would not have harmed him. But when John’s truthfulness angers Herod’s wife, the king is too weak to make the right decision, and John is executed.

We all love to hear stories about someone who does the right thing and is rewarded for it. But the Scriptures often remind us that the opposite can and does happen, too. The point is that God wants us to learn to do the right thing because it is the right thing, not in hopes of a reward. Our human nature makes it difficult for him to teach this to us, but he is ever patient, and meanwhile he blesses us anyway in many ways that we barely notice.

- Mark Garner, 2010

Physical Nourishment & Spiritual Nourishment

(Mark 6:30-56)

The more that we see of Jesus’ life on this earth, the more we realize how many discouragements, threats, and exhausting responsibilities he had to endure. Yet he was always ready to give more; indeed, he constantly met in others the very kinds of needs that no one but his Father would meet for Jesus himself. No matter what burdens he carried in his own body, Jesus was always a source of life, growth, and nourishment to others.

Jesus’ feeding of the five thousand shows Jesus bringing both physical nourishment and spiritual nourishment (Mark 6:30-44). This is one of a very few events that is recorded in all four of the inspired gospel accounts, so it is certainly both striking in its nature and significant in its implications. On one level, Jesus gives a powerful display of his power over nature itself, by contradicting the most basic principles of science. Yet it is equally important to notice what Jesus does not do.

Jesus always had the power to do anything, to change anything, to ’fix’ anything in our world. Yet he used his power only to meet the most obvious and essential human needs. He fed the starving and healed deadly diseases, but did not use his power to generate earthly wealth or obtain earthly authority, no matter how good the purpose may have been. He proved his power over everything in this world so that we could see that our deepest needs are not of this world.

Afterwards, Jesus provides another memorable demonstration of his nature just to his disciples (Mark 6:45-52). After he deliberately stays on land to pray while they start rowing across the Sea of Galilee, Jesus starts walking across the surface of the lake, saying nothing and waiting for the disciples to respond naturally. Rather predictably, they are frightened, and he even has to persuade them to let him into the boat. The Scripture’s observation on this is interesting: "for they had not understood about the loaves; their hearts were hardened".

We sometimes wish that we could see ’just one’ miracle, assuming that never again would we have trouble believing. But many persons who saw multiple miracles, and still struggled to believe. Belief in God does not really focus primarily on accepting the miraculous. The real challenge is to accept God as transcendent in a more general sense: that, as God himself says, "My thoughts are not your thoughts, neither are my ways your ways" (Isaiah 55:8). Realizing that Jesus’ priorities are higher than ours is even more difficult than accepting his miracles.

And Jesus still gets little time to rest and reflect, for more needs are waiting for him when he reaches his destination (Mark 6:53-56). Wherever he went, whatever else he said or did, there was always an endless stream of human needs waiting for his attention. Jesus accepted this, and we too should learn to see the implications. We too live in a world filled with physical needs and spiritual needs. Our world also lacks the ability to distinguish genuine needs from mere desires. Jesus’ example is a tough one to follow, but he wouldn’t have called us to do so unless he fully intended to be with us all the time.

- Mark Garner, 2010

Physical Cleanness & Spiritual Cleanness (Mark 7:1-23)

It may be called by different terms, but the idea of cleanness is important in just about any form of religion or philosophy. Everyone has some kind of concept about what constitutes ’clean’, whether they think of it is being ’clean’ or ’good’ or ’acceptable’ or ’religious’. Most such ideas, though, are erroneous, for they are based on fleshly human logic and on outward appearance. Jesus teaches us a different, more spiritual way of looking at things.

An incident arises when the religious leaders see that Jesus’ disciples do not follow all of the customs and rituals that were recognized by these ’leaders’ (Mark 7:1-5). The Pharisees and religious teachers had an elaborate set of procedures connected with eating and preparing food - these were not from Scripture, but had been accumulated over the years by various human authorities.

In themselves, these customs were harmless, though useless (they were purely ceremonial, not hygienic practices), to those who practiced them. The problem was that these so-called leaders were not content with following their own rules: they expected others to follow their customs, and they vocally disapproved of those who did not do so.

Jesus thus reproves the Pharisees, not for their ’rules’ per se, but rather for the way that they exalted them to the level of mandates (Mark 7:5-8). Because they relied on outward practices to be ’religious’, their hearts had wandered from God. Now, it is easy to criticize the Pharisees, and to criticize those today whom we see as Pharisees. But if we feel that we are better than these Pharisees, then we have just become Pharisees ourselves.

Jesus describes the tell-tale sign that shows us when things have gone wrong: when ’religion’ leads us to mistreat others or ignore their needs (Mark 7:9-13). His specific example concerns a practice of the time: someone could designate a portion of their wealth as having been ’devoted to God’, and then refuse to use such wealth to help those in need, under the guise of spirituality. An obvious, selfish misuse of God - but again, this is not in Scripture to help us feel superior.

Jesus would easily find examples today of those who use their ’religion’ to act selfishly. It is all too common for believers to adopt strong political beliefs and claim God’s support for them. All too often we see believers use their "Scriptural concerns" as an excuse for divisiveness. All too often, church leaders claim that their positions should exempt them from accountability or criticism. In their essentials, these and similar forms of misbehavior are no different from the things Jesus criticizes in the Pharisees. Since we all struggle with these things, we all ought to learn to soften our own hearts, rather than being indignant with others who have these flaws.

Jesus caps off a challenging teaching with an important principle: uncleanness does not come from the outside, but from within (Mark 7:14-23). Again he hits at one of our own common weaknesses. We tend to fuss over what is wrong with the world around us, and to worry about its influence on our families and friends. But it is in our own hearts that sin and uncleanness arise. We should instead look into our hearts, and purify ourselves of envy, resentment, malice, and the like. These are much more dangerous to us spiritually than the world’s crude tactics are.

- Mark Garner, 2010

The ’Dogs’ & The Deaf (Mark 7:22-37)

The many accounts of healings in the gospels help us see how universal Jesus’ compassion is. He blesses and serves those from every conceivable lifestyle, reputation, and background. Although healing and serving were only incidental to his main purpose of providing forgiveness of sins, the things he did for individuals proved his power over the things of this earth, while showing his concern for real, individual human beings. We’ll see this in these two examples.

First, while Jesus is in Tyre - a prosperous seacoast town populated largely by Gentiles and those of mixed ancestry - a Gentile woman comes to ask him to help her seriously ill child (Mark 7:24-26). This woman has actively sought information about Jesus - and, while her request in itself may not reveal how much she actually understands, her response to Jesus’ comment (see below) will tell us that she had a good grasp of some important ideas.

Jesus’ response is unusual, for at first glance it could be taken as an insult (Mark 7:27). Comparing the Jews to children and the Gentiles to their dogs, Jesus implies that the Jews have a prior ’claim’ of sorts to his services. This is not Jesus’ own mindset, but rather a representation of the ways that many Jews of his time would have thought. Yet his point is not to criticize - neither the woman nor the Jews - because his real interest is to test the attitude of this desperate mother. Does she think that she is entitled to have her request fulfilled, or will she accept it by grace?

Surprisingly - or perhaps not, since Jesus may have perceived her wise humility - the mother has the perfect reply (Mark 7:28). Neither accepting nor rejecting the implications of the image of the children and their dogs, she emphasizes that she comes to Jesus on the basis of need, not of entitlement. She seeks Jesus’ help by grace and humility, just as he most wishes us to do.

So, of course, Jesus performs the healing that she requests (Mark 7:29-30). But notice once more that the mother shows a subtle sign of faith, in taking Jesus at his word rather then demanding that he come with her. Since most of those who sought him desired his physical presence as a part of the healings they requested, Jesus always noticed when someone’s faith was such that they did not need this. To us, this is always an important example.

This is followed by another healing, this time of a man who had lost the ability to hear and to speak (Mark 7:31-37). These passages are so common in the gospel accounts that we often forget to consider what life must have been like for a person with these afflictions. Perhaps that explains why Jesus gives special personal attention to this man - after all, we have just seen him heal a girl without even being physically present, so he could have healed this man with words alone.

Again and again we see that Jesus’ healings were not done in assembly-line fashion, to maximize the number of them. Seeing others as human souls was always important to Jesus, and we can be assured that he sees us the same way. Whether he chooses to relieve our sufferings at once, or whether he calls us to endure them a while longer, we can always be assured that he understands.

- Mark Garner, 2010

Bread & Yeast (Mark 8:1-21)

The image of bread is found throughout the gospels, for it suggests food and sustenance. We all need to be constantly fed and nourished, so that our bodies do not weaken or die. But our need for spiritual nourishment is even greater. Along with bread, Jesus also uses the image of yeast, to suggest impurity. This is done to suggest that worldly perspectives and worldly logic can work their way into our minds just as yeast works its way through a batch of dough.

Jesus performs something of an ’instant replay’ miracle, as he feeds a crowd of four thousand with only seven loaves of bread (Mark 8:1-10). Since not long ago he performed a nearly identical miracle (differing only in some numerical details), we may be inclined to pass over it - indeed, it seems as if the disciples did so. To Jesus, each person or group of persons is equally special. He never tires of doing things to help others and to show them his Father’s power.

Then comes a brief confrontation with the Pharisees, which will mostly be significant for its impact on the disciples (Mark 8:11-13) . There are several occasions in the gospel accounts when, for one arbitrary reason or another, they ask him for a miraculous sign (even though they have already seen plenty of them) to ’prove’ his authority. We see God’s nature in the requests that Jesus fulfills and those he refuses. In particular, he will not accommodate this kind of demand. He knows that these Pharisees will not change their minds anyway.

Later, when the group is crossing the lake in their boat, Jesus comments on the spiritual danger posed by the Pharisees (Mark 8:11-16). He refers to their attitudes and their influence as ’yeast’, because the average Jew of the time tended to accept them without really thinking about the implications of their approach to God. The legal mindset, the tendency to judge others as inferior, and the belief that righteousness comes from outward actions - all these seem pretty sensible to the fleshly mind. The Pharisees merely taught what others expected to hear.

But the disciples miss this completely, for their minds are too literal. They hear only the word ’yeast’, and assume that Jesus’ comment has to do with literal bread. As it happens, they had neglected to bring bread with them, and they assume that Jesus is reproving them for it. This is hardly unusual, for in every era there are literal-minded believers who cannot bring themselves to think more spiritually. This can be frustrating, but let us remember that Jesus deliberately chose persons like this, and was extremely patient with their shortcomings.

Jesus tries as best he can to help them - and us - to understand the key point (Mark 8:17-21). Yet getting the ’answer’ is less important than making a real effort to understand God. So Jesus asks them to reason through things, rather than just telling them what he meant. And so again, even in the simplest of situations, Jesus is always teaching us something. Specifically, he asks them to consider the miracles they have seen. Jesus can multiply even a small amount of bread into enough for a huge crowd, so why would he reprove them for forgetting to bring bread? They, like so many of us, get focused on the "how to’s" and the "rules" instead of on spiritual perspectives. This was the Pharisees’ problem, and it can become ours as well if we are careless.

- Mark Garner, 2010

Seeing Clearly (Mark 8:22 to Mark 9:1)

Blindness was common in Jesus’ day, and we often see him compassionately restoring the ability of the blind to see the world around them. But spiritual blindness was just as prevalent, as it is today. Those with damaged eyesight cannot see things around them for what they are, and those with spiritual blindness - a far more dangerous disorder - also cannot see things as they truly are.

We see this first in a literal way, as Jesus heals a blind man (Mark 8:22-26). This healing is unusual in that Jesus heals the man in two steps, rather than all at once. It is doubtful that Jesus’ power was defective on this occasion, so there is probably another reason why at first the man sees only dimly, and only after a second healing does he regain his full sight.

In a way, this is much like the way Jesus brings us spiritual sight. On rare occasions, we may experience the joy of sudden enlightenment on one subject or another, but more often we grow to understand God and his qualities a little at a time. It is a constant battle against our own flesh as well as against the world’s lies and propaganda. Like this man, we should not despair when we can see things only faintly, because that is often a valuable step in our spiritual development.

Afterwards, Jesus checks his disciples’ spiritual eyesight, asking them to think about who he is (Mark 8:27-30). We would do well to ponder our own true attitudes towards Jesus. When Peter acknowledges him as Christ (Messiah), this is by no means a mere ’correct’ answer that Peter has learned. He is admitting that Jesus knows all and has all authority, so that Peter is willing to submit completely to him. This indeed is why we refer to ’confessing’ Jesus as Lord - for in doing so, we are implicitly confessing that we are not lords in any sense of the word.

Though Peter could see some things clearly, we quickly see that he has much to learn (Mark 8:31-33). When Jesus begins to prepare the disciples for his upcoming time of suffering and sacrifice, Peter suddenly thinks that he knows better. He goes so far as to pass along his ideas to Jesus, only to receive a stinging rebuke. We are hardly better than Peter, for we too are constantly certain that we know a better way than Jesus does.

Jesus tells us to turn the other cheek, but we think it is better to punish. Jesus tells us to love everyone equally, but we feel justified in showing all kinds of favoritism. Jesus emphasizes how much more important spiritual blessings are, but we continue to crave and demand that he give us the material things we desire. "Get behind me, Satan", indeed. We need Jesus’ help to resist our tendency to explain away his teachings, before we can live them out.

Peter is hardly the only one who needs to improve his spiritual eyesight (Mark 8:34 to Mark 9:1) . We admire Jesus for carrying his cross, yet we do not wish to imitate him. Jesus comes to call us out of this world, not to make things better for us in this world. Our lives here are short, and our blessings ephemeral. We will never understand Jesus or his Father until and unless we accept that the greatest blessings for our faith will not be found in this physical world.

- Mark Garner, 2010

On The Mountain, Then Back On Earth (Mark 9:2-29)

The scene of Jesus’ transfiguration is one of the most unusual episodes in the gospel accounts. Indeed, we can only barely grasp its full significance, for it only hints at the true grandeur of Jesus and his Father. Yet immediately after this dazzling display of divine splendor, Jesus must come back to earth, both figuratively and literally. Returning from the mountain, he quickly has to sort out a messy situation that some of his disciples have gotten into.

Seeing the transfiguration must have been an amazing experience (Mark 9:2-8), and Peter remembered it vividly many years later (2 Peter 1:16-18). We sometimes get so caught up in speculating or theorizing about the transfiguration that we miss out on the splendor of God that it displays. Indeed, isn’t that what God told the three disciples who saw it: "Listen to my Son!" We too should stop trying to analyze passages like this, and take in the glimpse of God that they give us.

On the way down from the mountain, the three awestruck disciples try to sort through what they have experienced (Mark 9:9-13). Jesus knew they would not be able to grasp what they had seen, and yet he makes no attempt to explain to them the "lessons" or "practical points" that they need to learn from the transfiguration. Indeed, he adds another thing to think about, telling them to keep quiet about the transfiguration until he rises from the dead. True to form, they now try to figure out what this might mean!

Then, when they reach the bottom, Jesus is immediately drawn into a public argument (Mark 9:14-18). Instead of merely having three well-meaning but befuddled disciples who understand very little, now he steps into a public confrontation between the other disciples and a restless, unhappy crowd. The matter at issue is a young boy, tormented by a demon, whose father has come to the disciples hoping for healing. Instead of healing the boy, the disciples have merely provoked the teachers of the law to start another one of their campaigns to undermine Jesus’ ministry.

Though he expresses understandable disappointment, Jesus nevertheless patiently resolves the situation in his usual sensitive manner (Mark 9:19-29). We do see some emotion in his rhetorical question, "O unbelieving generation, how long shall I stay with you." Of course, Jesus will never leave us, but we would do well once in a while to ponder how our own silliness and fleshliness must make Jesus feel.

Jesus does cure the boy of his demon, and the scene gets a bit uncomfortable because of the violent struggle that the demon puts up. It turns out to be no surprise that it was too much for the disciples to handle. But again, rather than indulge our idle curiosity regarding the fascinating details of the healing, let’s learn the key point first. There are powerful forces opposed to God, and dealing with them is well beyond our capabilities.

We are always completely dependent on Jesus’ blood and on his Father’s grace. Only their compassion can protect us from the spiritual dangers of this life. It is fine if we can grow to understand some of the mysteries of Christianity, but faith is always more valuable than analysis, and humility will keep us safer than knowledge alone.

- Mark Garner, 2010

Following Jesus Together (Mark 9:30-41)

Everyone who truly wishes to follow Jesus will be called upon to change deep-rooted beliefs, habits, and values. It gets even harder when we add the uncertainty and complexity that come when we worship and serve God as a body. This challenge is so difficult that some believers retreat from it altogether, persuading themselves that it is enough to live faithfully by oneself. Yet the gospel inherently calls us to minister and live together, no matter how hard it seems.

Jesus himself would pay the supreme price for his love for others, and he often foretold this to the disciples (Mark 9:31-32). It was hard for them to accept, and it is hard for us to accept. We do not like to admit that we have no hope outside of God’s grace; and even when we can grudgingly acknowledge our dependence on Jesus’ blood, we certainly do not like the idea of following in his steps. Sacrificing for others is never easy or fun, but this what we are called to do.

To seek God together, we must also learn to abandon our competitive nature (Mark 9:33-37). What a sad spectacle we see in these verses, with Jesus speaking of fearful times to come, while these benighted disciples compete with one another for a pointless sense of fleshly supremacy. Yet they are no more foolish than believers today who allow fleshly passions to flare up over sporting events, political elections, or - perhaps worst of all - who will ’win’ in church disputes.

The world naturally glorifies competition, because most persons with power and wealth obtained it through dominating others, while those who do not have these things crave them so much that they eagerly engage in selfish competitions. But nothing of spiritual or eternal importance requires any competition. God has enough grace and love for us all to have an unlimited supply. There are many rooms in our Father’s house, so there is plenty of space for everyone.

Similarly, we must avoid the "us and them" mentality that is so prevalent amongst the worldly (Mark 9:38-41) . Jesus’ disciples are jealous when they see an ’outsider’ using Jesus’ name in his ministry, and so they are properly rebuked. But so too should we be rebuked when we find ourselves attaching our loyalty to fleshly methodologies or personalities, feeling that our "correctness" or "goodness" is more important than the wisdom and grace of the living God, who for centuries has done wondrous things through persons who are far from correct or good.

"Whoever is not against us is for us" does not mean that everything is all right as long as it is done in Jesus’ name, nor does it have anything to do with telling whether or not someone is saved

• ·    it doesn’t even address that kind of fleshly ’issue’. Jesus is reminding us of something more important: the value of helping others without worrying about results or loyalties or appreciation.

It means the same thing as when he then says, "anyone who gives you a cup of water in my name because you belong to me will certainly not lose his reward." Acts of kindness, when done without any expectation of rewards or results, are always pleasing to Jesus. Shouldn’t we also learn to appreciate them in the same way, setting aside our logical analysis and our pseudo-religious agendas, so that we can become just a little bit more like Jesus?

- Mark Garner, 2010

Loving One Another (Mark 9:42 to Mark 10:12)

Following Jesus together means more than merely participating in the same activities, and it involves more than merely developing the necessary tolerance for one another that makes it possible to be together several times during the week. We are called to love another, not merely to love those who please us or who love us in return, but to put the interests of others - even if they do not ’deserve it’ - ahead of our own.

To do this requires sober-minded perspectives and priorities (Mark 9:42-50). When Jesus makes his provocative call to cut off a hand if it causes us to sin, he prefaces this (and two other equally graphic images) with a warning not to cause the ’little ones’ to sin. He says this because believers are notorious for rationalizing all kinds of fleshly excesses by convincing themselves that they are strong enough to enjoy them safely. But even on the rare occasions when this comfortable deception is true, it still misses the point. It is just as important for others as it is for ourselves that we learn to crucify the cravings, obsessions, and restlessness of the flesh.

Those who worship their careers may rationalize it by pretending that this is of great benefit to their families - whereas in truth their families need personal attention and spiritual example more than material abundance. Likewise, we may convince ourselves that our foolish political loyalties (sorry for the redundancy) are "based on the Bible"; but they are still spiritually toxic - they blind us with self-righteousness and fleshly logic, preventing us from seeing the world through the all -compassionate, non-judgmental eyes of Jesus. The very formation of parties and factions is one of the ugly acts of the sinful nature that Paul condemns in Galatians 5:19-21.

Hobby-horses about things that the church "should do differently" are also worse than worthless. If you truly wish to serve the souls and spirits of others, then you can do so in countless valuable ways regardless of whatever mistakes your congregational leaders may make. All of these hindrances can and should be mercilessly plucked out of our hearts, but our exaltation of self makes us cry out in anger when asked to do so. Is it any wonder that commentators on this passage so often discuss what it does not mean, instead of pondering what it does?

Jesus next addresses the subject of divorce, another topic on which the flesh often wishes to avoid the full import of Jesus’ teaching (Mark 10:1-12). Because marriage brings out both the best and worst in human beings, it provides many illustrations of the difference between godly love and the phony feelings that humans often call ’love’. When Jesus here explains that the very existence of divorce is at best a sad concession to human sinfulness, he thus indicates that by its nature divorce is not suitable for forensic analysis. God takes the breaking of a relationship - even a bad one - far more seriously than fleshly humans do.

The purpose of these and similar passages is not to create rules or laws to govern relationships, but to show us that anything as precious as a relationship between sentient beings should bring out all the humility, grace, and compassion that our fallible hearts can spare. It is a great blessing to know one another in Christ, and we would do well to show more appreciation for it. Jesus shows us some good ways to do this.

- Mark Garner, 2010

Let Them Come (Mark 10:13-31)

We never need to prove ourselves worthy of following Jesus - indeed, that is impossible. Instead, he asks only that we wish to follow him and to know him and, in turn, to know his Father. These next two passages illustrate different aspects of this, both difficult for the earthly mind to accept. In one sense, it is extraordinarily easy to follow Jesus. On the other hand, it is a great challenge, for we truly must sacrifice all we have on this earth.

Jesus often used children to illustrate important spiritual qualities (Mark 10:13-16). Overall, children combine many good qualities with plenty of bad qualities, so we cannot simply take a child as a perfect example for a disciple. What we do see clearly is that Jesus does not turn away anyone who comes to him. A child can offer Jesus only himself or herself: children cannot "do great things", they do not know much, and they are not nearly as innocent as we tend to think them.

So, when Jesus says, "the kingdom of heaven belongs to such as these", he does not refer to some characteristic of children (as our fleshly minds would analyze it) so much as he emphasizes that they come with nothing to offer but themselves. We too must come to Jesus not with promises about all we plan to do for him, not with lists of all we have learned, and not with expectations of what Jesus will give us. Let us come to Jesus just as these children do - loving him for his own sake, and simply offering ourselves, whatever that may or may not involve.

Another side of following Jesus is seen in his conversation with a rich man who wants to follow him (Mark 10:17-22). When this man boldly claims never to have broken any commandment in the old law, Jesus never even questions him, however dubious such a claim may be. For there is a more important problem: following laws cannot in itself bring about a relationship with Jesus.

So, when Jesus tells the man to sell all he has and give the money to the poor, he is not testing the man’s obedience, nor is he seeing whether the man is ’worthy’ to follow Jesus. This is no more and no less than the terms on which we all must come to Jesus: as is, ready to give him everything, aware that he needs nothing from us while we must trust him for everything.

Rather than hunt for reasons why this is merely a ’special case’, we should let Jesus tell us what it means (Mark 10:23-31). As his famous analogy shows, it is not merely difficult for a rich man to enter the kingdom of God - it is impossible. Unreliable commentaries sometimes contain a cock-and-bull story about a narrow gate of Jerusalem that necessitated the unloading of one’s goods before entering the city, hoping to lessen the severity of what Jesus says; but Mark 10:27 clarifies the absolute impossibility of coming to Jesus on human terms. Only his grace makes it possible.

The moment we come to Jesus, we place all that we have at his feet. He assures us that we shall receive much more in return, but we should not expect him simply to return our worldly goods with interest. He instead fills our lives and hearts with spiritual blessings of incalculable value. It is up to us to appreciate them properly.

- Mark Garner, 2010

Truth Or Consequences (Mark 10:32-52)

Because Jesus embodies truth, he never hides unpleasant realities from his followers. When he lived in human form on this earth, he regularly told his disciples about the suffering and death that awaited him in Jerusalem. Yet they, like us, did not want to accept this side of Jesus. On a previous occasion, we saw Peter actually presume to ’correct’ Jesus for speaking of such things. On this occasion, the response is even more foolish and fleshly.

With Jesus now nearing Jerusalem for the last time, he again explains what is about to take place there (Mark 10:32-34). Although for a time he will enjoy enormous popularity, it will only be a matter of days before everyone turns against him. The disciples will still be taken by surprise, but Jesus hopes that at some point their memory of his warning will help to strengthen them.

Even after listening to Jesus’ grim recital of the sufferings he will soon undergo, the disciples’ minds are entirely on selfish matters (Mark 10:35-41). While they do trust that someday Jesus will reign in glory, they misunderstand the implications of this. James and John go so far as to ask for the two highest places of honor when the time comes, completely forgetting or ignoring what lies ahead in Jerusalem. The rest of the disciples are no better - they are ’indignant’ not for Jesus’ sake, but because they fear that James and John may take privileges away from them.

It is easy to criticize these fleshly men, but we are hardly any better. We are reminded daily of the bloody death Jesus endured for our sins, and yet we treasure the toys and flattery of the world more than we treasure the forgiveness of sins and other spiritual blessings. At least the disciples demonstrated their faith by leaving behind their homes and personal belongings - we cannot even get our minds off of trivial worldly issues and imagined slights. We ought to focus more on spiritual truths, and less on the earthly consequences that can come from accepting them.

Jesus’ response shows that their problem - and ours - goes beyond outward details, for in Jesus we must learn to view human leadership in a far different way than the world does (Mark 10:42-45). Jesus never claimed any earthly position or authority, and never asked for any special privileges or rewards. How appalling, then, when mere humans expect such things in return for our comparatively insignificant talents. To be great in God’s eyes is to be a humble, sacrificing servant, nothing more. Those who accept this will not struggle with envy, rivalry, or resentment.

Jesus does meet a person who perceives correctly the consequences of Jesus’ identity (Mark 10:46-52). With Jesus surrounded by the usual crowd, a blind man named Bartimaeus becomes aware of Jesus’ presence nearby. After calling out to Jesus, he is heard and is healed of his blindness. But notice his appeal to Jesus: "Son of David, have mercy on me." He does not feel any sense of entitlement, though he has clearly suffered a sad misfortune. He surely does not understand all that is going to happen to Jesus, but he knows enough about Jesus to be humbled by him. He makes his request humbly, asking for mercy, not a reward, giving us a good example to follow.

- Mark Garner, 2010

Jesus In Jerusalem (Mark 11:1-26)

With this trip to Jerusalem, the last phase of Jesus’ life on this earth begins. He arrives to nearly universal cheering and acclaim, but within a few days the same crowds will be calling for his death. On arriving in the city, Jesus meant many things to many different persons, but during this last week of his life he would clarify once and for all the real meaning of his life.

If we didn’t already know what would soon happen, then Jesus’ triumphal entry into Jerusalem would be a thrilling scene indeed (Mark 11:1-11). The symbolism, the cheers, and the general commotion are finally a fitting recognition of God’s Son. But many in these crowds are cheering an imaginary Jesus, someone to fulfill their worldly desires rather than meet their spiritual needs. Even today, whole churches are built around a man-made Jesus who caters to one human perspective or another. But the real Jesus came to forgive sins and to teach us that we must accept him by grace alone. The real Jesus is boring to the flesh, but he gives life to the soul.

On Jesus’ way into town the next morning, there is an odd incident (Mark 11:12-14). Figs are not in season, yet Jesus deliberately acts displeased with a fig tree that doesn’t have any. In anyone else, we might ascribe this to ill-temper or fatigue, but with Jesus we must look for a different, deeper reason. This tree itself has done nothing wrong; it is just being used to make a point.

Believers in Jesus are blessed with the presence of the Spirit, and thus can and should "preach the Word . . . in season and out of season" (2 Timothy 4:2). While it is natural for living things - even humans, from an earthly perspective - to have productive periods and dry spells, those who live in Jesus should at all times be willing to live as Jesus has called them to do.

On reaching the city, Jesus proceeds to the temple area and has his famous confrontation with the merchants stationed there (Mark 11:15-19) . Over the years, the temple court had attracted many traders and salesmen, but these bad practices started with seemingly good intentions. The various sacrifices in the old law were often inconvenient and costly, and those who did not understand their true purpose - in other words, most of the Israelites - appreciated the ease with which they could buy or trade for what they needed in Jerusalem, rather than planning ahead.

So, when Jesus chases these merchants out of the temple area, he is not merely making a statement against profiteering by the rich. He is showing us that true worship involves genuine sacrifice, and human efforts to make it "easy" are not good, regardless of their apparent motivations. The same would hold true today about all the gadgetry and pageantry that in so many religious bodies have replaced simple, sincere expressions of praise and thanks to God.

The next day, there is a sequel to the strange episode of the fig tree (Mark 11:20-26). It has withered, just as Jesus said. It is not easy to bear spiritual fruit for God, and we should not expect it to be. When we try to make it ’fun’ or ’easy’, whether for ourselves or for others, we are missing the point. True spiritual fruit is never "in season", but with the Spirit and the Word we can bear it.

- Mark Garner, 2010

The Source Of Authority (Mark 11:27 to Mark 12:12)

During the last week of his life on earth, Jesus went from a public hero to a figure of disdain and disgrace. The false expectations of him proved fatal in human terms, yet his death paradoxically brought life to us all. In between the triumphant entry and the crucifixion, Jesus would clarify many difficult points, and in most cases he would tell neither the crowds nor the authorities what they wanted to hear. In these two passages, he deals with the nature of spiritual authority itself.

Because the religious authorities cannot dispute the wisdom and truth of Jesus’ teachings, they try instead to undermine his personal credibility, by questioning his authority to teach (Mark 11:27-33). Jesus turns the tables on them in an amusing fashion, but in so doing he also makes a serious point about the nature of genuine authority. His tactic is simply to ask them their views on John the Baptizer - if they endorse John as a man of God, then they convict themselves, for they disregarded his teachings; but if they disown John, then they stand to lose popularity, because the crowds thought highly of John.

As it is, these religious ’leaders’ simply stand there gaping and looking silly. But as always, we ought not feel too complacent when we see their embarrassment. Jesus was not just using a trick to win one argument; he was making a more general point that challenges all of us. It is human nature to think of ’authority’ in terms of ’credentials’ instead of seeking the truth. And we also are all too guilty of peppering God with our self-interested questions, instead of answering the questions that he poses to us.

Jesus’ next parable further convicts these misguided religious authorities (Mark 12:1-12). The planter represents God, and the tenants are his people. When he sends his messengers to them, they mistreat or kill them, in all cases denying the owner the fruits of his own land. They even kill his own son, just as the religious leaders of Jerusalem would shortly kill Jesus. Throughout Israelite history, it is a sad truth that they invariably mistreated God’s true prophets and servants.

Yet this parable is for us too. Religious humans readily respond to aggressive, self-interested leaders who stoke their resentments and give them someone to blame for their problems. But such teachings are not from God. Preachers who promise to provide excitement, or who pretend to know the way to human perfection and achievement, are welcomed; while those who preach humility, forgiveness, and compassion are often disregarded.

God sends messages to us every day, telling us to get rid of our worldly perspectives, opinions, and loyalties. It doesn’t matter whether we got them from the news, from politicians, or even from our families. And it certainly doesn’t matter that we can often rip a few Scripture verses out of context to justify worldly behavior or attitudes. Only Jesus speaks truthfully about his Father. He consistently teaches us to humble ourselves, to serve others first, and to consider the needs of others first. It is by doing these things, not by focusing on plans that glorify ourselves, that we show Jesus our love and trust for him.

- Mark Garner, 2010

Questions & Answers (Mark 12:13-40)

During the last few days of his public ministry, Jesus faced many different questions and expectations. Perhaps sensing the significance of this time span, Jesus’ most determined enemies now approach him with the most difficult and controversial questions they can think of, hoping either to trap him or embarrass him. But Jesus repeatedly frustrates them, not merely answering them convincingly, but also revealing his much greater wisdom and deeper perspective.

Having been frustrated repeatedly by Jesus’ wisdom and self-control, the Pharisees team up with a rival group, the Herodians, to spring a trap (Mark 12:13-17). In asking whether Jewish believers should pay taxes to the Romans, they are simply using one of the day’s controversial issues - like trying to get a public figure today to express an opinion on abortion or another emotional issue. If Jesus says they should pay the taxes, then many persons will be angry with him for supporting their oppressors. If he says they should refuse to pay, he could get in trouble with the Romans.

Jesus deals with the question in a simple way that provides us with a model for such things. To "give to Caesar what is Caesar’s", we must learn to recognize the things of the world for what they are. This is difficult for us because of our emotions and our false fleshly loyalties, but it can be done. In matters involving things of value only in this world - fame, wealth, position, and the like - we simply should not resent or resist the need to give them their due. But the things that belong to God - our hearts, our souls, our minds - these we should give wholly and fully to God.

Next a different group, the Sadducees, tries a favorite trick on Jesus (Mark 12:18-27). Their question about a woman who had seven husbands (who will she be married to in heaven?) is similar to some silly questions that skeptics ask today ("Can God make a rock so big that he couldn’t lift it?") in that the answer is simple if you have the right perspective - but very confusing otherwise.

Jesus points out the simple truth that they are missing - when God raises us from the dead, our nature will not be that of earthly beings. "The body that is sown is perishable, it is raised imperishable" (1 Corinthians 15:42). Marriage and other earthly institutions will have no real meaning in eternity - and this should not disappoint us, because they will be replaced with better things. In order to experience the greatest of God’s blessings, we have to be willing to give up the temporary things that we have in this life.

Then a teacher of the law decides to give Jesus yet another popular hobby-horse question of the time (Mark 12:28-34). The issue of "the greatest commandment" was a popular subject of debate, both among theologians and among the masses, but Jesus ends it once for all. Those who love God and who love their neighbors do not need any other commands, for they will never wish to harm others, and they will always look to bless others.

After so easily turning aside all of these popular tricks, Jesus re- emphasizes some general points with a question of his own (Mark 12:35-40). The question itself is simple on the surface, but it is beyond the know-how of the groups opposing him. And it also reminds us of Jesus’ pre-eminence. He is greater than David or Moses or and other human, and he alone is deserving of our unreserved devotion and trust.

- Mark Garner, 2010

You Never Know (Mark 12:41 to Mark 13:37)

There are some noteworthy contrasts in Jesus’ last few days. Jerusalem had impressive sights and lavish displays of human wealth, yet it was also home to some very poor and unfortunate persons. In these passages, we see Jesus turn these comparisons upside-down. The poor widow is praised and remembered, while the impressive buildings are doomed to oblivion.

Jesus’ remarks about the poor, faithful widow are widely discussed and rarely heeded (Mark 12:41-44). Many faithful believers do not or cannot give much more than this widow does, and we rarely take the time to thank such persons. Churches tend to worry about their budgets, and thus have trouble valuing small contributions that may mean a lot to those who give them. Even more than that, it is good to note that the widow’s example extends beyond financial contributions.

Many believers struggle socially, battle health problems, or have other burdens that make it hard for them to participate as much as they would like. Like the widow, they make faithful sacrifices that look ’small’, while those more blessed with earthly things may "do more" simply because it is easy for them. We never, ever truly know someone else’s capabilities - this is one of many reasons why it is so fleshly and foolish to judge individuals or congregations by outward results.

Since the disciples take little notice of the widow, instead gawking at the great buildings of Jerusalem, Jesus pulls them up short and sends them into deep thought (Mark 13:1-4). They are sobered by the simple fact that such impressive edifices would someday collapse, and it takes them quite a while even to think of asking Jesus when it will happen. Most of the objects and aspects of life that we regard as fixed will also disappear - possibly long before judgment day.

Jesus reminds them of the tumultuous and unpredictable nature of events on this earth (Mark 13:5-13). If they remain faithful, this will become even more true for them. They will face opposition not because of issues or politics or even morals, but because believers in Jesus do not live for this earth - thus they threaten, on many levels, those who put their hope in things of this world.

Jesus then warns them of the coming destruction of Jerusalem, a defining event for those who will experience it (Mark 13:14-23). Though there isn’t space here to go over the details, a historical description of the Roman assault and siege of AD 69-70 can show how many details match up. In Luke’s parallel account, it is clearer that "the abomination that causes desolation" refers to the pagan Roman forces trampling through what once was holy ground in the temple area.

Yet even the trauma of Jerusalem’s fall will hardly be the end of the world - that will come later (Mark 13:24-31). With figurative but graphic language, Jesus describes the tumult that will one day strike the complacent and ungodly - also surprising a lot of those who claimed to believe. The faithful have no need to determine when this will happen - they will be ready for it at any time.

Aware that human minds always want to know unknowable details, Jesus instead tells us to draw a much more important lesson from all of this (Mark 13:32-37). It is not important to know the meaning of all the details in this difficult passage. But it is important to accept the truth of this world’s fragile, temporary nature, and to let this affect our thoughts, lives, and ministries.

- Mark Garner, 2010

You Never Know (Mark 12:41 to Mark 13:37)

There are some noteworthy contrasts in Jesus’ last few days. Jerusalem had impressive sights and lavish displays of human wealth, yet it was also home to some very poor and unfortunate persons. In these passages, we see Jesus turn these comparisons upside-down. The poor widow is praised and remembered, while the impressive buildings are doomed to oblivion.

Jesus’ remarks about the poor, faithful widow are widely discussed and rarely heeded (Mark 12:41-44). Many faithful believers do not or cannot give much more than this widow does, and we rarely take the time to thank such persons. Churches tend to worry about their budgets, and thus have trouble valuing small contributions that may mean a lot to those who give them. Even more than that, it is good to note that the widow’s example extends beyond financial contributions.

Many believers struggle socially, battle health problems, or have other burdens that make it hard for them to participate as much as they would like. Like the widow, they make faithful sacrifices that look ’small’, while those more blessed with earthly things may "do more" simply because it is easy for them. We never, ever truly know someone else’s capabilities - this is one of many reasons why it is so fleshly and foolish to judge individuals or congregations by outward results.

Since the disciples take little notice of the widow, instead gawking at the great buildings of Jerusalem, Jesus pulls them up short and sends them into deep thought (Mark 13:1-4). They are sobered by the simple fact that such impressive edifices would someday collapse, and it takes them quite a while even to think of asking Jesus when it will happen. Most of the objects and aspects of life that we regard as fixed will also disappear - possibly long before judgment day.

Jesus reminds them of the tumultuous and unpredictable nature of events on this earth (Mark 13:5-13). If they remain faithful, this will become even more true for them. They will face opposition not because of issues or politics or even morals, but because believers in Jesus do not live for this earth - thus they threaten, on many levels, those who put their hope in things of this world.

Jesus then warns them of the coming destruction of Jerusalem, a defining event for those who will experience it (Mark 13:14-23). Though there isn’t space here to go over the details, a historical description of the Roman assault and siege of AD 69-70 can show how many details match up. In Luke’s parallel account, it is clearer that "the abomination that causes desolation" refers to the pagan Roman forces trampling through what once was holy ground in the temple area.

Yet even the trauma of Jerusalem’s fall will hardly be the end of the world - that will come later (Mark 13:24-31). With figurative but graphic language, Jesus describes the tumult that will one day strike the complacent and ungodly - also surprising a lot of those who claimed to believe. The faithful have no need to determine when this will happen - they will be ready for it at any time.

Aware that human minds always want to know unknowable details, Jesus instead tells us to draw a much more important lesson from all of this (Mark 13:32-37). It is not important to know the meaning of all the details in this difficult passage. But it is important to accept the truth of this world’s fragile, temporary nature, and to let this affect our thoughts, lives, and ministries.

- Mark Garner, 2010

His Last Days (Mark 14:1-26)

As the last hours of his life on this earth draw near, Jesus’ thoughts center on those closest to him. He has a task of crucial importance that will be excruciatingly painful both physically and emotionally, yet he is more concerned with the needs of others- especially their spiritual needs.

The backdrop to these incidents is the intensified efforts on the part of Jesus’ enemies to put him to death (Mark 14:1-2). Since we are so removed in time from their threats, it is hard for us to realize the hate and anger that they direct towards Jesus. The attitudes of these so-called leaders are quite alarming, and indeed even Christians are hardly immune to such fleshly passions.

Meanwhile, Jesus experiences a rare instance of someone caring for him - and the familiar occurrence of being criticized for it (Mark 14:3-9). The woman who so thoughtfully lets Jesus feel a few moments of loving kindness well deserves her place in the gospel accounts. Unlike so many who pursue selfish, worldly goals and then rationalize them by claiming that their personal success glorifies God, this woman understands what really pleases and glorifies our Savior.

There are always those who do not want to accept this. Jesus and the woman are criticized by small-minded persons who think only in terms of outward things that make them feel morally superior. These persons even have a canned statement they think is ’spiritual’. How often we see the same thing in Christianity: leaders or teachers who bully, discourage, or manipulate other believers for the sake of exalting their own programs, agendas, or personal ’authority’.

In fact, it is this event that solidifies Judas’s horrifying decision to betray Jesus to the religious authorities (Mark 14:10-11). We cannot know Judas’s heart, and indeed we ought to pity him rather than hate him, for he brought about his own spiritual destruction for no real reason. And we ought to learn from his sad example. His unwillingness to accept Jesus’ priorities and perspective led him to cause horrible suffering for others, while ultimately destroying himself.

As the disciples gather with Jesus for the traditional Passover meal, Jesus stuns them with the news that one of them is about to betray him to his death (Mark 14:12-21). Yet he is compassionate even to Judas, not even embarrassing the treacherous ’friend’ who is about to cause so much pain.

And even after announcing this distasteful news, Jesus graciously shares the bread and the cup with everyone (Mark 14:22-26). It is such a sad irony that today the Lord’s Supper is the topic of so much foolish and irrelevant debate. In itself, it was meant to be a simple thing with a deep meaning, for above all it commemorates the love and compassion Jesus has for those who want to be with him. If this would become our own focus, then we would not need to quibble about the details involved, nor would we feel the need to add outward frills to please the flesh.

To Jesus, these last peaceful moments were filled with meaning. Yet to the disciples, his predictions, remarks, and symbolic actions were suggestive, but not clear enough for them to grasp the implications. That doesn’t seem to have mattered to Jesus, though, because he did know that the disciples loved him, despite all of their mistakes, misunderstandings, and folly. His love for us likewise is in no way diminished by our own flaws and failures.

- Mark Garner, 2010

The Ordeal Begins (Mark 14:27-65)

With the Passover meal over, Jesus now prepares for the worst. He will be betrayed, arrested, denied, beaten, tortured, mocked, and killed. Did it make things easier or harder that he already knew what sufferings he was going to endure? We cannot know - but we do know that he willingly and voluntarily went through such horrors because of his love and compassion for us.

Jesus already knows that Peter will falter, and in a moment of weakness deny knowing Jesus (Mark 14:27-31). Peter cannot accept this, and gives a rousing statement of his faithfulness even to death. We too can delude ourselves that loud or ’bold’ assertions of faith make up for shallowness in our hearts. But Peter can be excused in part, because he did not know or understand what was going to happen. We know everything that we need to know, and thus there is no excuse for us to substitute words for faithful endurance and sacrifice.

Because Jesus is so keenly aware of the sufferings soon to befall him, he spends time earnestly praying in Gethsemane (Mark 14:32-42). This moving scene tells us a great deal about what it was like to be Jesus - the loneliness of being God amongst a world full of weak humans, the awful burden of divine knowledge, and the amazing concern for the well-being of others.

When we remember that we are called to walk in his steps, this scene should come to mind. The world’s idols of success, popularity, and pleasure look shabby and pathetic when set against the image of Jesus pouring out his heart in prayer while his closest friends doze in the background. His gentle requests for them to stay awake add even more poignancy to the picture.

Even as Jesus is speaking to the disciples, a gang of thugs comes to arrest him (Mark 14:43-52). Their false hero Judas reveals his character by giving Jesus a deceitful kiss, which really serves to identify his victim. Yet even in such circumstances Jesus’ compassion and peace shine through. When Peter - well-meaning but confused as usual - launches a desperate armed attack and seriously injures someone, Jesus is quick to stop the bloodshed. Jesus will not fight for his own personal well-being - he does not desire to suffer, but he cares too much not to go ahead with it.

Then comes the mock trial before the Sanhedrin, which has already made up its mind in advance (Mark 14:53-65). The religious leaders are so biased and hard-hearted that they commit numerous infractions of their own laws. Yet we are mistaken if we choose to dwell on their misdeeds, for we need to learn from what they are doing, rather than engaging in easy criticism.

We too put Jesus on trial in our hearts whenever we accept the world’s perspectives and priorities rather than Jesus’. The world says certain persons are important because of their talent, wealth, or education; Jesus tells us not to show such favoritism. Whom do we follow? The world says we need to "have it all" in this life; Jesus says that he who wishes to save his life in this world will lose it, while he who loses his life for Jesus’ sake will find it. Whom do we follow?

In reality, the Sanhedrin was putting itself on trial, and its decision reveled the hearts of those who judged. And every time that we must choose between the world’s priorities and those of Jesus, we put ourselves, not God, on trial.

- Mark Garner, 2010

Jesus, Peter, & Pilate (Mark 14:66 to Mark 15:15)

While Jesus undergoes the ridiculous sham trial staged by the Sanhedrin, Peter desperately waits for news. Following Jesus, but not too closely, he finds himself amongst an inquisitive crowd that tests his loyalty. Meanwhile, Jesus’ "case" has now been referred to the Roman governor, who has the power to do anything from releasing Jesus to having him put to death immediately.

Although Jesus knew of and foretold Peter’s denials, to the disciple everything happened too fast for him fully to grasp what was going on (Mark 14:66-72) . He truly cared about Jesus, or else he would have run off and hidden with most of the other disciples. Yet he is suddenly seized with fear, and does not want to be associated with Jesus. He does not even face any threats - just the idle curiosity of a few other common persons, who like him are looking on at events.

Peter shows his true heart, though, by his reaction. He makes no rationalizations or excuses, for he knew that he could and should have acted differently. He weeps bitterly, knowing that something shocking about himself has been revealed. But he accepts it - and we too can learn from his example. We know from Scripture what really matters, and yet we too give in frequently to the world’s thinking. It is foolish to try to prove that we are perfect or even ’good’. Rather, like Peter, we should honestly acknowledge our mistakes and then learn from them.

The narrative now changes scene from the weak, lowly Peter to the powerful Roman governor, Pontius Pilate, who is surprised by how little Jesus says in his own defense (Mark 15:1-5). This is not insolence, nor is it some kind of tactic. Rather, Jesus truly does not care what human courts or leaders decide. He has long since said everything he needs to say about himself, both in public and in private. He is not interested in winning debates, only in telling the truth. Today’s Christians have a great deal to learn from his spiritual maturity.

Despite Jesus’ restraint, or perhaps because of it, Pilate knows that Jesus is an innocent man, and he hopes to use a Jewish custom as a pretext for releasing Jesus (Mark 15:6-11). The Passover custom of freeing a popularly chosen prisoner seems an ideal way to resolve things, but the religious leaders have swayed the crowds. Instead of God’s Son, they ask for the violent, dangerous Barabbas. An appalling choice - yet symbolically significant. Compared with Jesus’ righteous perfection, we are Barabbas; but we have been released, while he suffered in our place.

When this doesn’t work, Pilate makes a further effort to reason with the crowd (Mark 15:12-14). But they answer only in chants, deliberately using intimidation, since thinking will not get them what they desire. Probably only a few of these persons really wanted to have Jesus die, but all of them are guilty of allowing themselves to be swept away by the fleshly passions of the crowd.

Eventually - as we knew it would - the crowd’s anger and persistence wear Pilate down, and he agrees to crucify a completely guiltless man (Mark 15:15). The penalty for sin must be paid. The irony here is that all the truth and reason in the world could not save Jesus’ life, while all of our arguments and boasting cannot wipe out our sin. Yet by God’s grace these two things cancel out. Jesus’ undeserved sufferings accomplish what our frantic efforts at self-justification cannot.

- Mark Garner, 2010

Crucifixion (Mark 15:16-41)

The wheels of earthly "justice" have had their say about Jesus - and they have said that he deserved to die. He is far from the only innocent man to be executed in the sad history of human society, but his death is unique in every other important respect. The day that God himself allowed human beings to judge him and kill him was the day that once for all removed every barrier for those who want to seek and know God. Let’s keep this paradox in mind as we read the gospel writer’s account of the crucifixion.

It was not uncommon for a condemned man like Jesus to be handed over to loutish soldiers who would physically abuse helpless convicts (Mark 15:16-20). These brutes inflict physical torments combined with emotional suffering, but Jesus is longsuffering, remaining quiet and meek. This suffering is not as senseless as it may seem to be at first: Jesus, in his indispensable role as Redeemer, is absorbing the due punishment for our sins.

For our sins do deserve both punishment and ridicule. "The One enthroned in heaven laughs; the Lord scoffs at them. Then he rebukes them in his anger." (Psalms 2:4-5) When we see the things that Jesus endured, we are seeing sin as it truly is. Our sins always seem excusable to ourselves, and the world also excuses most of them. But they ravage our relationship with God.

Only after the awful preliminary torments of flogging and abuse comes the actual crucifixion, even more horrifying and humiliating (Mark 15:21-32). The coldly efficient Romans had devised this means of execution to strike fear into their subjects. A prisoner nailed to the cross might suffer for days, because the bleeding and pain were rarely fatal in themselves. Rather, the body’s position in crucifixion made it difficult and agonizing to breathe. After a long time, a prisoner would finally be so weakened that he could not take another breath, and he would suffocate.

Meanwhile, as is illustrated here, the miserable victim would have to watch the soldiers compete for his personal possessions, while crowds gaped and threw insults. All of this is now happening to God’s Son, who deserved to be treated instead with reverence and consideration. Yet this very injustice allows God to credit his undeserved sufferings to our spiritual debt, so that God forgives the sins of all who are able to accept the need for Jesus and the cross.

The hour of death finally comes for Jesus (Mark 15:33-41). Under the burden of the world’s sin, which separates him from his Father, he asks why God has forsaken him. The crowd misunderstands, and briefly stops mocking, but only to give in to silly speculation about Elijah coming for Jesus. Soon afterwards Jesus is dead. The crucial step has been fulfilled, yet few realize this at present.

But some notice sooner than others. The separating curtain in the temple is torn apart, symbolizing the new access to God’s presence through the blood of Jesus. Meanwhile, a hardened Roman centurion watches Jesus die and becomes convinced that he was someone special. A small group of faithful women also see Jesus die, and wonder what will come next. They, and all the world, will find out soon.

- Mark Garner, 2010

Burial & Resurrection (Mark 15:42 to Mark 16:8)

The Savior has been crucified, and even his followers resign themselves to being content with a respectful burial. It seems like a familiar story - the death of a controversial figure, followed by grief amongst his followers and relief amongst his enemies. But there is a surprise in store for everyone involved. The resurrection came as a surprise even for Jesus’ closest followers - and today even Christians have great difficulty understanding its implications.

After Jesus’ death, things seem to take a normal course (Mark 15:42-47). A caring believer, Joseph of Arimathea, prepares Jesus’ body for burial, after going through the legal steps for obtaining the body of a condemned criminal. Pontius Pilate sees nothing unusual except that his prisoner has died more quickly than expected. It is ’business as usual’, and why not? It seems to be all over.

Yet we know that Jesus had frequently spoken of rising from the dead. Even his closest followers seem not to have put any hope in this. Ironically, as Matthew tells us in the first gospel, the only ones who took Jesus’ claims seriously were some of his enemies, who took precautions against anything that might suggest a resurrection (see Matthew 27:62-66).

Even today, it is often unbelievers who sense the implications of the gospel better than those who claim to believe. Indeed, one reason why so many reject the gospel is because their human reason is outraged by the thought of a resurrection from the dead, or the concept of Jesus’ blooding forgiving sins. They realize that these things are integral parts of the gospel, which thus cannot be preached without them. Yet we believers sometimes do precisely this, expecting God’s help with our earthly desires but not wanting to accept supernatural truths.

At sunrise on the first day of the week, some faithful women head to the tomb to attend to the body (Mark 16:1-3). They are acting entirely in sincerity and good faith, yet they misunderstand what has happened. Even as they worry about moving the stone away from the entrance, it is already gone, revealing an empty tomb. How often do we go about our well-intentioned daily activities, striving for tiny advances or advantages on this earth, yet oblivious to spiritual realities. This is not sin, but it hinders us from knowing God and from helping others truly to know him.

Yet these women are the ones who make an astounding discovery (Mark 16:4-8). Their faith was not sufficient for them to expect the resurrection, but their faith was more than enough to allow God to use them and speak to them. Likewise, we worry too much about whether we have ’enough’ faith, or whether we will be ’ready’ when God wants us to do something. We don’t - any of us - have very much faith; and we aren’t - and never shall be - ’ready’ to do the things God really wants from us. And that is no problem at all!

"The foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength" (1 Corinthians 2:25). If we have even a mustard seed’s worth of faith, then God can reveal extraordinary spiritual truths to us. If we rely on God’s power and wisdom, then he can bring us through any and all trials. Let him provide the extraordinary - we need show him only some ordinary humility and a little faith.

- Mark Garner, 2010

Believing The Resurrection (Mark 16:9-20)

Jesus has fulfilled the prophecies, having been crucified, buried, then raised to life by the power of his Father. Yet the story does not end here. Both those who followed him and those who previously rejected him now must answer some questions. Jesus’ resurrection is a certainty, but their faith - and our own faith - are much more uncertain.

The news of Jesus’ resurrection spreads slowly at first, as many of his followers do not believe the women’s reports (Mark 16:9-11). Understandable, perhaps, but again we remember that Jesus had foretold the whole sequence of events. We cannot criticize, either, since also we have so much trouble believing spiritual truths. Very soon, the disciples would not only believe in the resurrection, but would lay down their lives for their faith. So we can change, too - if we start by seeing how closely our own reservations parallel the doubt we see in them.

Nor was it only because the other believers did not want to accept the word of women - they did not believe anyone but Jesus himself (Mark 16:12-14) . We naturally share their desire to hear the truth directly from God, yet it is the nature of life on earth that we must learn to sift through an assortment of both reliable and unreliable reports, as part of seeking the truth.

"Blessed are those who have not seen and yet have believed" (John 20:29). We are all gullible enough to believe ridiculous things that we see on the internet or hear from self -interested politicians, so we really have no excuse for not accepting the things that God tells us - even if we cannot verify them with our own senses.

Jesus exhorts the humbled disciples, for it is time for them to take up the responsibility of living and teaching the truth (Mark 16:15-18). Knowing their doubts and flaws, Jesus promises miraculous assistance; yet these flashy miracles are only a short-term expedient. The disciples and their hearers must at some point rely on the truth and wisdom of the gospel itself. Its message of grace and spiritual hope may not please the flesh, yet it meets the soul’s deepest needs.

Jesus’ final departure from this earth is one of the forgotten miracles of the Bible (Mark 16:19). It takes only a moment’s visualization to appreciate what an impressive sight it must have been. Yet we rarely remember it. Perhaps this ought to remind us just how many things God has done to give us reasons for faithfulness - not just miracles in the Bible, but also gracious outpourings of mercy and compassion in our lives and others’ lives.

The second gospel account closes with a brief hint of the extraordinary ministry that the formerly timid disciple are about to begin (Mark 16:20). Jesus’ promises of outward miracles were fulfilled, but even more important would be the thousands of souls who would be transformed and redeemed by the message of the cross and the resurrection.

What do we preach - the church or the gospel? Human methods or the resurrection? Our own goodness or the blood of God’s Son? Motivational speeches or eternal truths? The choice is ours -but each of us must make this choice in our own hearts.

-Mark Garner, 2010