The Greater Moses
Mark 6:45-52
The Good Shepherd
Mark 6:45-52
Main Idea: Jesus increases our faith by showing himself to be the greater Moses, who leads his people into a greater exodus.
Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.”
Luke 24:44-49
I. The Greater Moses
Jesus miraculously feeds the people (Mark 6:30-44)
Jesus teaches authoritatively and does miraculous works (Mark 6:2)
Jesus leaves the people to go meet with God on a mountain (Mark 6: 45-46)
Jesus comes to the rescue of his followers (Mark 6:48, 51)
Jesus meets with God and shines radiantly (Mark 9:2-13)
Moses miraculously feeds the people (Exodus 16)
Moses teaches authoritatively and does miraculous works (Exodus 20 - Ten Commandments, Majority of the Pentateuch)
Moses leaves the people to go meet with God on a mountain (Exodus 19)
Jesus comes to the rescue of his followers (Exodus 14)
Moses meets with God and shines radiantly (Exodus 34:29-35)
And the LORD said to Moses, “This very thing that you have spoken I will do, for you have found favor in my sight, and I know you by name.” Moses said, “Please show me your glory.” And he said, “I will make all my goodness pass before you and will proclaim before you my name ‘The LORD.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. But,” he said, “you cannot see my face, for man shall not see me and live.” And the LORD said, “Behold, there is a place by me where you shall stand on the rock, and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by. Then I will take away my hand, and you shall see my back, but my face shall not be seen.” Exodus 33:17-23
The LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” And Moses quickly bowed his head toward the earth and worshiped. Exodus 34:5-8
Thus the LORD used to speak to Moses face to face, as a man speaks to his friend… Exodus 33:11
II. The Greater Exodus
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
but when they saw him walking on the sea they thought it was a ghost, and cried out, for they all saw him and were terrified. But immediately he spoke to them and said, “Take heart; it is I. Do not be afraid.” [51] And he got into the boat with them, and the wind ceased. Mark 6:49-51a
“The first time Jesus calmed the sea in Mark, the account ends with the disciples asking, ‘Who then is this’ (Mark 4:41). In Mark’s second account of Jesus calming the sea, two chapters later, this question is answered.”
-Dane Ortlund
And Moses said to the people, “Fear not, stand firm, and see the salvation of the LORD, which he will work for you today. For the Egyptians whom you see today, you shall never see again. The LORD will fight for you, and you have only to be silent.” Exodus 14:13-14
“And they were utterly astounded, for they did not understand about the loaves, but their hearts were hardened.” Mark6:51b-52
What are you thinking?
What are you feeling?
What are you believing?
“I’ve learned to kiss the wave that throws me against the rock of ages.”
Charles Spurgeon
The Good Shepherd
Mark 6:30-44
The Good Shepherd (Mark 6:30–44)
MIT: Jesus is the Good Shepherd who satisfies us with rest, truth, and provision.
I. Jesus provides rest (30–33)
30 The apostles returned to Jesus and told him all that they had done and taught. 31 And he said to them, “Come away by yourselves to a desolate place and rest a while.” For many were coming and going, and they had no leisure even to eat. Mark 32 And they went away in the boat to a desolate place by themselves. 33 Now many saw them going and recognized them, and they ran there on foot from all the towns and got there ahead of them. (Mark 6:30–33)
II. Jesus proclaims truth (34)
When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them many things. (Mark 6:34)
III. Jesus produces provision (35–44)
Even though the place is desolate, yet the one who feeds the world is present. And even though the hour is late, yet the one who is not subject to the hour is conversing with you. John Chrysostom
21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. (Matthew 11:21)
The Cost of Discipleship
Mark 6:1-30
The Cost of Discipleship
Mark 6:1-30
“If you read the Bible, you’ll see that nobody who ever met Jesus Christ ever had a moderate reaction to him. There are only three reactions to Jesus: they either hated him and wanted to kill him, they were afraid of him and wanted to run away, or they were absolutely smitten with him, and they tried to give their whole lives to him.” ~ John Stott, Basic Christianity
Main Idea: As we are sent by Jesus on mission, we must expect opposition and count the cost of discipleship.
I. Disciples Are Sent on Mission
Despite the disciples' questionable track record, Jesus sends them out on mission (cf. 1:17). This scene reminds us that the mission of God is not dependent upon the worthiness of the messengers but on the authority and commissioning of Jesus himself. The disciples are not to start a new mission; they are to carry on the mission of Jesus.
From Jesus’ instructions we learn:
The Christian mission is to be done together, as the disciples are sent in pairs to declare and display the gospel.
The Christian mission is to be done in dependence upon the Lord; the disciples must pack lightly and travel simply, only bringing a staff, sandals, one tunic, and a belt (cf. Ex. 12:11).
The Christian mission trusts God with the results. The disciples are to spread the seed of the gospel (cf Mk. 4) and trust God to bring growth. The “shaking off the dust” on their feet is a way of placing the responsibility on the hearers of the gospel to respond appropriately.
II. Disciples Should Expect Opposition
There are 3 kinds of opposition and rejection of Jesus and the gospel in this passage:
1. Opposition to the Ordinary (6:1-6)
Jesus’ hometown of Nazareth was extremely small and unremarkable (cf. Jn. 1:46). Upon his return, the people who would have grown up with Jesus “took offense” at him, unable to discern “the veil of ordinariness that surrounded Jesus” (William Lane).
“The people of Nazareth see only a carpenter, only a son of Mary, only another one of the village children who has grown up and returned for a visit. If only God were less ordinary and more unique, then they would believe... The greatest obstacle to faith is not the failure of God to act but the unwillingness of the human heart to accept the God who condescends to us in only a carpenter, the son of Mary.” ~ James Edwards
2. Resistance to Repentance (6:12)
The early Christians were perceived as simultaneously the most exclusive and the most inclusive group their culture had ever encountered. The call to repentance and faith was the great “equalizer” of all people, and this message was met with a mix of attraction and opposition. The natural disposition of the human heart is to continue in our own way, rather than the way of faith and repentance.
3. Fascination without Following (6:16-29)
As Jesus’ fame spreads through the mission of his disciples, Herod has a haunting sense that John the Baptist has been resurrected. He was wrong in one sense and right in another.
Herod’s opposition and rejection is complicated multi-faceted:
John openly opposed his marriage to Herodias (who was his brother’s wife), drawing the ire of Herodias (6:19)
Herod, however, “feared” John because he was a righteous and holy man; even though John confronted Herod, he “heard him gladly” and was perplexed and intrigued by his preaching. He seemed to be entertained by John, but never repents.
Herod traps himself in his sin, as he is intoxicated with his own lusts and his own importance (“King” Herod). Though he was “exceedingly sorry,” Herod fails to embrace the cost of following Jesus. He beheads John to save face with his guests and preserve his reputation.
III. Disciples Must Embrace Affliction
John is a model of embracing the cost of discipleship; if he would have refused to speak the truth, he would have remained alive. However, his courage to follow Jesus and to bear witness to the truth of the gospel, even when it was unpopular, cost him his life.
Mark 8:34–37: 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?
The suffering and death of John the Baptist foreshadows the suffering, opposition, and death of Jesus and for all who might follow him in faith (cf. Heb. 2:10, Jn. 15:18, 2 Tim. 3:12). The call to follow Jesus is the call to embrace opposition and suffering, knowing that it is a crucible of Christ-likeness and sanctification in us.
“The cross is laid on every Christian. The first Christ-suffering which every man must experience is the call to abandon the attachments of this world. It is that dying of the old man which is the result of his encounter with Christ. As we embark upon discipleship we surrender ourselves to Christ in union with his death—we give over our lives to death. Thus it begins; the cross is not the terrible end to an otherwise god-fearing and happy life, but it meets us at the beginning of our communion with Christ. When Christ calls a man, he bids him come and die… In fact, every command of Jesus is a call to die. Suffering, then, is the badge of true discipleship.” ~ Dietrich Bonhoeffer, The Cost of DIscipleship
Power, Fear, & Faith (Part II)
Mark 5:21-43
Power, Fear, & Faith (Part II)
Mark 5:21-43
Main Idea: We can have defiant faith in the face of fear because Jesus has power over suffering, shame, and death.
Setting the Stage (5:21-24a)
As Jesus is surrounded again by invasive crowds, he is approached by Jairus, one of the “rulers of the synagogue.” Though he was a lay leader, he had associations with the religious professionals who want to destroy Jesus (cf. 3:6). Though he probably preferred to keep his distance, an emergency has drawn him to Christ, begging for mercy.
I. Suffering & Shame (5:24b-34)
In the midst of the crowd following Jesus is a woman who has a chronic discharge of blood. Though she attempted to receive help from physicians, her condition has only grown worse, and has spent all her money with nothing to show for it all. Though her physical condition would have been chronically painful and uncomfortable, she was also full of shame as this made her continually “unclean” (cf. Lev. 15:19-27). She was excluded from worship and community in this state of uncleanness.
In faith, she makes her way through the crowd, touches Jesus, and immediately is healed. Though she desired a discreet interaction, Jesus wants more than just an exchange of “power.” He stops and calls for her to identify herself, so he might heal her not only of her physical ailment but also her shame.
“She wants a cure, a “something,” whereas Jesus desires a personal encounter with “someone.” He is not content to dispatch a miracle; he wants to encounter a person. In the kingdom of God, miracle leads to meeting. Discipleship is not simply getting our needs met; it is being in the presence of Jesus, being known by him, and following him.”
~ James Edwards
“The one who has numbered the hairs on our heads also knows every drop of blood in our bodies. Instead of humiliating this woman, Jesus validates her. She’s been excluded from the temple for 12 years, and now she’s welcomed by the one who is the temple where we meet with God (Jn. 2:18-22). If we come to Jesus with our need, our desperation, and our shame, we can know that he will receive us with tenderness too.”
~ Rebecca McLaughlin
II. Delay & Death (5:35-43)
While all of this is unfolding, Jairus is waiting. There is urgency to his situation with his daughter, and while Jesus is stopping to talk with this woman, the worst of his fears become reality. Jesus’ lack of hurry does not mean a lack of concern, however. He immediately addresses Jairus: “Do not fear, only believe.” Whatever faith Jairus had in coming to Jesus is waning or gone at this point.
“This is the challenge before Jairus, and before everyone who meets Jesus: to believe only in what circumstances allow, or to believe in the God who makes all things possible? One thing only is necessary — to believe... With respect to his daughter’s circumstances, Jairus’s future is closed; but with respect to Jesus, it is still open. Faith is not something Jairus has but something that has Jairus, carrying him from despair to hope.”
~ James Edwards
As Jesus arrives at his home, professional mourners have already arrived, as was customary. When Jesus hints at what he is about to do (‘The child is not dead but sleeping’), they mock and laugh at him in unbelief. Undeterred, Jesus gently takes this girl by the hand, stares down the great and horrible enemy of death, and “wakes” her into life, just as a parent would wake a child in the morning.
III. Fear & Faith
Mark is inviting the reader to compare and contrast the two stories in this “sandwich.” The only thing in common between Jairus and this woman are their desperate circumstances; he has a name, reputation, and social standing, but she has the one thing that matters: faith in Jesus Christ.
The faith that is commended here in this double account is faith that is not only desperate but broken. It’s not the faith of the strong; it’s the faith of the weak. It’s not the faith of the respected but the faith of the disgraced. It’s not the faith of the bold but the faith of the frightened.”
~ D.A. Carson
Both Jairus and this woman end up getting more from Jesus than they expected, while also giving more to Jesus than they expected. This is true for all of us who live a life of faith, and we shouldn't be surprised when Jesus leads us to similar places of desperation so we might trust him with a defiant, all-in faith. “You don’t know Jesus is all you need until Jesus is all you have.”
~ Tim Keller
Both of these stories tell us of the good news of the gospel. Jesus would soon bleed for this woman, die for this girl, and be raised back to life to show his power over it all. Both of these women experience exactly what we will one day experience in Christ. The invitation before us is the same: “Do not fear, only believe.”
Revelation 1:17–18: When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.
Power, Fear, & Faith (Part I)
Mark 4:35-5:20
Power, Fear, & Faith (Part I)
Mark 4:35-5:20
Main Idea: Jesus can turn our fear into faith because he has power over all the chaos of the world.
I. Power Over The Wind & Waves (4:35-41)
After a long day of teaching (cf. 4:1-34), Jesus and his disciples make their way across the sea of Galilee (13 miles). Storms were common over the sea of Galilee, and they encountered a great windstorm (‘hurricane’ in Gk.). These professional fishermen believe they are going to die, while Jesus is asleep on a cushion in the stern. The disciples accuse Jesus of not caring for them in the midst of the storm.
The “sea” in Biblical thought represented chaos, destruction, and death; only God could control the waters (cf. Ps. 89:8-9, 107:23-32). Jesus shows his divine power by simply speaking to the storm, rebuking it like a child, producing calm, peace, and quiet.
The irony and key to the story is that the disciples are even more fearful after the calming of the storm than when they nearly drowned (4:40-41). They realize that Jesus has an even greater power than the seas and they had even less control over him than they did the waters. The storm outside revealed that they had a storm inside related to their faith.
This account of Jesus calming the storm simultaneously echoes something behind (Jonah) and foreshadows something ahead (the cross).
“Jonah’s willingness to die for the sailors points us to an infinitely greater sacrificial love that brings infinitely greater salvation. Unlike Jonah, Jesus was not thrown into the waters, because Jesus came to save us from a far greater peril than drowning. Jesus was able to calm the storm on Galilee and save his disciples because later, on the cross, he was thrown into the ultimate storm of divine wrath so he could save us from sin and death itself.”
~ Tim Keller
II. Power Over The Demons & Despair (5:1-20)
As they continue to the other side of the sea of Galilee, Jesus and his disciples enter a region no Jewish person would dare to step foot. The “Decapolis” (5:20) was a Roman stronghold, full of things that would be “unclean” by Jewish standards.“Jesus meets a man with an unclean spirit living among unclean tombs surrounded by people employed in unclean occupations, all in unclean Gentile territory.” ~ James Edwards
This demonaic’s existence shows us the pattern of evil and it’s destructive reality in the life of an individual:
He gives himself over to evil / idolatry of some kind
He is empowered outwardly
He is enslaved inwardly
He loses his sense of self
He gradually disintegrates (‘legion’) into despair
“There is no such thing as not worshiping. Everybody worships. And the compelling reason for maybe choosing some sort of god or spiritual-type thing to worship is that pretty much anything else you worship will eat you alive. If you worship money and things, then you will never feel like you have enough. Worship your own body and beauty and sexual allure and you will always feel ugly, and when time and age start showing, you will die a million deaths before they finally plant you…Worship power, you will end up feeling weak and afraid, and you will need ever more power over others to numb you to your own fear. Worship your intellect, being seen as smart, you will end up feeling stupid, a fraud, always on the verge of being found out.”
~ David Foster Wallace
The demoniac and “Legion” make a big, loud scene before Jesus, while Christ again simply speaks a word of rebuke, appealing to his own power, giving“permission” for the thousands of demons to run into the herd of pigs to destroy them (cf. John 8:44). Like the disciples on the boat, the people were more “afraid” after Jesus showcased his power then they were before.
The response of the people reveals their unbelief; faced with the economic loss of 2,000 pigs, they beg Jesus to leave. They would rather have the demons and the pigs in their midst than Jesus and this man who was in despair restored and healed. In their fear, they refused to relinquish control and embrace faith.
Jesus is the powerful one who has come to take the full force of evil upon himself and to let others go free, inviting us to a life of faith. When we realize that the evil that both impacts us and that we have participated in has been dealt with at the cross, we are invited to turn from our fears, trust in Jesus, and spread the good news of his mercy far and wide.
Ears to Hear
Mark 4:1-20
Ears to Hear
Mark 4:1-20
Main Idea: We must consider if we have rightly heard the gospel and are responding to Jesus accordingly.
A parable is when: ‘A metaphor or story connected with the affairs of daily life is used as an illustration of moral and spiritual truths, on the assumption that what applies in one sphere is relevant also in the others.’
~Vincent Taylor
“When Jesus teaches a parable, he is not opening up “Chicken Soup for the Soul” or a fortune cookie but a window to the hidden heavenlies. He is revealing a glimpse of eternity crashing into time, a flash photo of his own wisdom brought to bear. The parables give us a direct portal to the kingdom of God being done on earth as it is in heaven.”
~Jared Wilson, The Storytelling God
I. The Parable (v. 1-9)
Up to this point in Mark, and arguably the whole Gospel of Mark, Mark has been aiming to show the authority of Jesus as the Christ (Messiah). Whether through acts of miracles or teaching with true authority, all of Jesus’ life is pointing to the fact that He is Lord. But, it doesn’t look like how anyone expected.
As the crowds are gathering, Jesus begins to teach them with a parable (using story) that would have been familiar and relevant in their current context. He is describing a type of farming called broadcast farming. Seed is scattered somewhat randomly by hand and it lands in different places:
Some seeds fell “along the path” (4:4), and “the birds came and devoured it.” (4:4)
Some seeds fell “on rocky ground” (4:5), and it grew quickly, but then “withered” and was “scorched” since it had “no root” (4:6).
Some seeds fell “among thorns” (4:7) and they “choked” out the seed and it “yielded no grain” (4:7).
Some seeds fell “into good soil” (4:8), “produced grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold.” (4:8)
When we zoom out of the parable and look around our own world, the world does not seem to be flourishing in many ways, does it? We do not see complete peace and “Shalom” in every area of life, do we? All seeds are not accepted and all trees do not sprout forth a hundred fold. Jesus is hinting that there are in fact two ways to hear him, causing us to consider if we indeed are hearing him rightly.
“One aim in using this method is to encourage serious, persistent, perceptive faith. Each of those adjectives is important. The emphasis on seriousness was necessary because ‘hearing Jesus’ seems to have become ‘one of the things to do’ at the time. Crowds begat crowds, and there was enough excitement, in the healings, exorcisms and controversy, to keep them coming. The parable requires seriousness if we are to begin to grasp its meaning, hence, ‘Listen!’, in verse 3. Persistence was also important. There were plenty of wandering teachers and miracle workers around. The parabolic method of teaching did not pander to the casual, half-hearted listener. The hearer had to work at it and continue with it. Perception was needed, too, since at face value the stories were about things that just about everybody in the crowd knew already. Unless there was some veiled meaning, they were innocuous, even shallow tales. Yet the perceptive saw more than was obvious.”
~Donald English, The Message of Mark: The Mystery of Faith
II. The Purpose (v. 10-12)
Looking back at the parable, why would Jesus speak this way? His disciples don’t seem to understand it, at the end of chapter 3 his own family don’t seem to fully understand it either, and here Jesus responds with His purpose in v. 10-12.
The “Markan Sandwich” is used when Mark starts a story (v. 1-9) and then inserts something into the middle of it (v.10-12) and then continues on in the story (v. 13-20). The insertion in the middle explains or provides clarity for the rest of the story.
Ultimately, there are two kingdoms and two people in God’s world. God does reveal himself, and by His grace some are invited into His kingdom. Our ability to respond must be given (v. 11). We must be given eyes to see and ears to hear. God is completely sovereign over this act (Col. 1:27, Romans 16:25, Eph. 2:1-10). God is both simultaneously concealing and revealing this reality to the world.
1. Concealed to those “outside” (v. 11)
1 Corinthians 1:18 “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.”
“The day of the Lord’s favor is a new dawn to widows and lepers, but to the self-centered, self-righteous rabble, it’s just any old day. The parables are just any old stories to some, but they are smart bombs of glory to others.”
~Jared Wilson, The Storytelling God
2. Revealed to those “given” (v. 11)
Colossians 1:27 “To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.”
“Parables alone will not produce faith, otherwise all who hear would believe. Parables are an invitation to faith as is the gospel itself. Neither parables in particular, nor the gospel in general, enforce or ensure faith. What is required is the secret of the kingdom of Jesus. Without that, the parables will simply go on frustrating the hearers, for they mistake the signpost for the destination, the shadow for the reality, the metaphor for the truth.
~Donald English, The Message of Mark: The Mystery of Faith
III. The Particulars (v. 13-20)
Simply, Jesus is the sower, the word is the seed, and the listener is the soil. Understanding that the only variable factor in the equation seems to be the soil is key. Examining this we see 4 types of soil or types of hearing at the heart level:
Soil of the heart that is hardened (v. 14-15)
Soil of the heart that is shallow (v. 16-17)
Soil of the heart that is distracted (v. 18-19)
Soil of the heart that is fruitful (v. 4:20)
"There is such a thing as being 'gospel-hardened': it is possible to sit under sermons till your heart becomes dead, and callous. ... never startled, never astonished. ... you come (to church) but yet the tear does not trickle down your cheek, your soul never seems to mount up to heaven on the wings of praise, nor deep mourning over sin. Your heart is iron…unless God himself shall be pleased to crack it in sunder with an earthquake, or with a heart-quake, there will never be room for the seed of heaven to lodge there."
~ Charles Spurgeon
A key phrase to this whole parable is found in verse 20 when it says “Hear the word and accept it” (v. 20). This is the only response to the gospel that leads to life and life abundant. This response unites us and secures us firmly in Christ. As we abide in Christ, we abide in life. He went into the ground, overcame death, and brought forward eternal life for all who “accept” him (John 12:24).
John 12:24 “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.”
The gospel alone is the power to save, transform, and bring forth life from death. It alone can produce the lasting fruit of change that we all desperately desire. The beautiful part is it applies to all people, in all places, at all times. So, the question this morning I'll leave you with is: How are you hearing this today? How is the gospel speaking to you? And how might the Holy Spirit in fact be stirring you to respond to that reality?
*BONUS CONTENT (MARK 4:21-34)
Pastor Ian and Pastor Andrew recorded a podcast discussion surrounding chapter 4 verses 21 through 34 which were not covered during the sermon on Sunday morning. You see both the video and audio recordings of this bonus content below.
The Scandal of Jesus
Mark 2:13-3:6
The Scandal of Jesus
Mark 2:13-3:6
Main Idea: Jesus is scandalous to those who care more about religious self-righteousness than humbly receiving the gospel.
I. The Scandal of Grace (2:13-17)
As Jesus continues to call disciples to follow him, he controversially calls Levi (Matthew), a tax-collector. In this time period, tax-collectors were despised because they were paid by exploiting and extorting, and they were viewed as traitors who ensured Roman occupation continued over the Jewish people.
Jesus, dignifying Levi, goes to his home, shares a meal with him (signifying friendship, acceptance, and intimacy), and throws a party with more “sinners” and tax-collectors joining in. The Pharisees are threatened by this activity of Jesus. Their concern over strict observance of the Torah and public morality had created a rigid “exterior” focused religious practice that began to overvalue tradition to the neglect of the intent of the Law and love of others (cf. Lk. 18:9).
“The scandal of this story is that Jesus does not make moral repentance a precondition of his love and acceptance. Rather, Jesus loves and accepts tax collectors and sinners as they are. If they forsake their evil and amend their lives, they do so not in order to gain Jesus’ favor but because Jesus has loved them as sinners.” ~ James Edwards
Jesus’ calling of Levi as a disciple does not deny the reality or the seriousness of sin (cf 1:14-15); it is, however, a reminder that we are not excluded from following Jesus because of our sin. We are all “sick” and in need of a Savior. The question is: do you realize you are a sinner? Or are you “righteous” with no need for Jesus?
Matthew 21:31b: Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you.
“Churches should be more like a waiting room for a doctor than the waiting room for a job interview.” ~ Tim Keller
II. The Scandal of Feasting (2:18-22)
Another conflict arises with Jesus related to fasting, one of the main pillars of Judaism (along with almsgiving and prayer). The Pharisees normally fasted twice a week, even though the OT only required one day of fasting a year (on the Day of Atonement). It was a sign of religious commitment and a seriousness toward the things of God.
Jesus’ followers, however, do not fast, because the “bridegroom” is with them. The whole point of fasting is to draw near to God, and Jesus is telling them that God has come to them and is in their midst. As long as Jesus is with them, it is not a time for mourning or fasting, but feasting and joyful celebration, just like a wedding celebration (cf. Amos 9:13).
The Pharisees do not rejoice, however, because they do not acknowledge who Jesus is. Matthew 11:19: The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’
Jesus gives two parables common to everyday life in this time period, each one teaching that combining something new with something old will destroy both. Jesus is saying that he is something new. He has come not to abolish the Law, but to fulfill the Law and show the point of all religious observance is to receive the bridegroom.
“The question posed by the image of the wedding feast and the two parables is not whether disciples will, like sewing a new patch on an old garment or refilling an old container, make room for Jesus in their already full agendas and lives. The question is whether they will forsake business as usual and join the wedding celebration; whether they will become entirely new receptacles for the expanding fermentation of Jesus and the gospel in their lives.” ~ James Edwards
III. The Scandal of True Religion (2:23-3:6)
Two final conflicts with the Pharisees deal with issues related to Sabbath-observance, one of the key markers of Jewish identity in the Greco-Roman world. Typically, Jesus intensifies the Law (cf. Sermon on the Mount), but he takes a different approach with the Sabbath for a few reasons:
The Sabbath was being twisted & misused (2:23-27)
The Pharisees' theology communicated that “man was made for the Sabbath” rather than the “Sabbath was made for man.” The Law of God was not to restrict and burden, but to lead to life and flourishing.The Sabbath was being weaponized (3:1-6)
The Pharisees were so concerned about their religious “correctness” and their authority in interpreting the Law that they were willing to use this man and his suffering for their evil schemes. Jesus is angered by their “hardness of heart” and silence to his simple question.The Sabbath was ultimately about Jesus (2:28)
Jesus is the Lord of the Sabbath and the point of it all. We are designed to find “rest for our souls” (Mt. 11:28-30) not in our own religious observance, but in Jesus alone.
Jesus comes as our bridegroom forgiving, befriending, and feasting with sinners, inviting us to true rest and restoration in him. Have you humbly received his offer, seeing yourself as a sinner in need of grace, or are you “righteous” on your own with no need for him?
*Bonus Content (MArk 3:7-35)
Pastor Ian and Pastor Andrew recorded a podcast discussion surrounding the remaining portions of Chapter 3 which were not covered during the sermon on Sunday morning. You see both the video and audio recordings of this bonus content below.
The Word at Work
Mark 2:1-12
The Word at Work
Mark 2:1-12
Main Idea: Jesus Alone, the Word made flesh, has the authority to forgive sins.
The Word Preached (v1-2)
The Word Forgives (v3-5)
“The presence of the kingdom of God, which Jesus has been speaking about (2:2; cf. 1:14–15), must usher in the forgiveness of sins” David Garland.
The Word Questioned (v6-7)
The Scribes, those who should have recognized the signs of the messiah, demean and accuse God of doing what he must do, primarily forgiving the sins of his people.
The Word Responds to Doubt (v8-9)
The Word Heals (v10-11)
Christ’s primary purpose is to redeem his people from their greatest ailment, their greatest paralysis, sin.
Galatians 4:4–5: But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.
The Word Gets Glory (v12)
Because Jesus rose from the dead, everything he said was true. And since Jesus rose from the grave, we can trust and believe that He has the authority to forgive our sins. All of them. And that identifies us with Jesus; we are his, and he is ours.
The Authority of the King
Mark 1:16-45
The Authority of the King
Mark 1:16-45
Main Idea: Jesus has divine authority as King to restore all that is broken in our lives and the world.
Authority as Rabbi (1:16-22)
On the heels of Jesus’ announcement that the Kingdom of God was at hand and the invitation to repentance and faith, he begins his work by calling disciples to follow him. There are three distinct aspects to his calling:
Jesus initiates the call, reversing the usual Rabbi - pupil selection process.
Jesus calls them to himself, asking these disciples to redefine their inheritance and their identity in light of him.
Jesus calls them into a greater mission, taking their ordinary vocations and giving them new meaning and purpose as they follow Christ. He calls them from the place of chaos (the waters) and shows his mastery over everything in creation.
Jesus spent considerable time teaching in synagogues, and the people were ‘astonished’ with his authority. Unlike the Scribes, he was teaching without formal training and was appealing to his own authority, not some other school of thought or Rabbi.
“The word ‘authority’ literally means ‘out of the original stuff.’ It comes from the same root as the word author. Mark means that Jesus taught about life with original rather than derived authority. He didn’t just clarify something that they already knew, or simply interpret the Scriptures in the way the teachers of the law did. His listeners sensed somehow that he was explaining the story of their lives as the author, and it left them dumbfounded.” ~ Tim Keller
Luke 24:32: They said to each other, “Did not our hearts burn within us while he [Jesus] talked to us on the road, while he opened to us the Scriptures?”
II. Authority as Restorer (1:23ff)
Jesus’ ministry of restoration is two-fold:
1. Redeeming (1:23-27, 1:34)
Early in the gospel of Mark, Jesus encounters many demons or “unclean” spirits. They know who Jesus is and what he came to do as he brings his kingdom of light and life to push back the darkness. Jesus simply speaks an authoritative word of rebuke and the unclean spirits flee.
“The voice of Jesus is not like any other voice ever heard. There is a note of command over all that is, or was, or is to come. It’s a voice of authority, cosmic, universal authority, proclaiming the destiny of the world… This is the voice that has given confidence, courage, and hope to oppressed and subjugated peoples all over the world, and that reaches into the depths of every single human heart afflicted with anxiety, or pain, or confusion, or hopelessness.” ~ Fleming Rutledge
Though we might be skeptical of demon possessions, in the Scriptures they are an extreme picture of a condition that we all find ourselves in. Without the redeeming work of Christ, all of us are possessed, enslaved, and controlled by something (cf. John 8:34-36). Jesus has come to set the captives free from the schemes of the evil one and the sin that enslaves and traps us.
2. Healing (1:40-45)
Jesus’ encounter with a leper shows his total concern for sinners and sufferers. Leprosy was a horrible reality that included suffering:
Physically: Leprosy had no known cures or treatments, and severe cases (cf. Lk. 5:12) resulted in your body literally deteriorating and falling apart.
Socially: Lepers were not allowed to be near other human beings or inhabited places because they were contagious; they were forced to live in isolation without human contact
Spiritually: They were viewed as being “cursed” by God and had to declare their status of “unclean” to anyone who they saw coming near them
This leper breaks all social and religious expectations as he approaches Jesus. Rather than recoiling or scolding the man, Jesus has “pity” (lit. ‘anger’), and he touches him. Rather than the leprosy making Jesus unclean, Jesus’ holiness is contagious and he heals this man holistically.
By the end of the encounter, Jesus and the leper have exchanged places (Isa. 53:11); the leper is now on the “inside” and Jesus is on the “outside,” foreshadowing what will happen at the end of Jesus’ life as he is crucified outside the gates of Jerusalem, giving his life as a “ransom for many” (10:45).
The Son of God
Mark 1:1-15
The Son of God
Mark 1:1-15
Main Idea: God’s plan of salvation culminates in the coming of Christ, inviting us to repentance and faith.
I. The Forerunner (1:2-8)
Mark begins his gospel account with the figure of John the Baptist, who is the fulfillment of a number of promises made in the OT:
John is the “messenger” promised in Mal. 3:1 who will prepare the way of the Lord. This messenger in Malachi is one who will come like Elijah (Mal. 4:5-6) who will turn hearts back to the Lord in repentance
Isaiah 40:3 is a word of comfort from God to his people in Babylonian exile, hearing a voice crying in the wilderness to prepare the way of the Lord himself, who is coming to his people
At the time of John’s coming, there had been 400 years of silence from God to his people. Israel was fractured, divided, and under harsh Roman occupation. John’s message and baptism all revolve around one issue: repentance. The only way to “clear a path” and to “make straight” the way of our own hearts for the coming of God is to take up the posture of humble repentance.
“The word translated “prepare” means to clear out, like spring-cleaning… Glory and clutter don’t go together. So Isaiah [and John the Baptist] are saying, “The King is coming with blessing in his hands for you. So, empty your hands. Clear away the obstacles to his glory entering your world.” God is not calling us to pedal faster; he is calling us to open up. He is calling us to repentance.”
~ Ray Ortlund
II. The Son (1:9-13)
Mark tells us three things about Jesus as the Son of God:
1. The Son is Divine
Three “signs” occur at the baptism of Jesus to confirm his divine identity:
The heavens are “torn” open (cf. Isa. 64:1; Rev. 19:11), signifying a divine, heavenly intervention into earthly affairs
The spirit “descended on him like a dove,” echoing Genesis 1:2
The voice of the Father from heaven declares Jesus is his “Beloved Son” (cf. Ps. 2:7), coming with the full pleasure and authority of God.
Just as creation itself was the product and accomplishment of the Triune God (Gen. 1:1-2, Col. 1:16), so too is the new creation and redemption in Christ.
2. The Son will Suffer
The Spirit immediately “drove” Jesus out into the wilderness (desert) to face temptation, following the same pattern as Adam and the same story as Israel. The “wilderness” is the place of testing, training, and emptiness, but it is also the place where God meets his people.
The wilderness is not a detour or an accidental stop on the way; Jesus is entering into the story of God’s people and succeeding where Adam and Israel failed. Jesus will win the cosmic conflict through suffering and hardship, not in spite of it.
3. The Son Identifies with His People
In both his baptism and his temptation, Jesus is profoundly identifying with sinners and sufferers.
“Mockery of every sort was added to their [Christian’s] deaths. Covered with the skins of wild beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired.”
~ Tacitus (Roman Historian, 64AD)
Hebrews 4:15–16: For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
III. The King (1:14-15)
Jesus begins announcing the good news that the “time is fulfilled” and the “kingdom of God is at hand.” The rest of Mark’s Gospel will tell us that the Kingdom of God is an upside-down Kingdom to the world, and Jesus the King is an unlikely King. He comes not to ascend a throne but to be enthroned on a cross.
Since the time is fulfilled and the Kingdom of God is at hand, Jesus invites us to the “twin responses” of the gospel: repentance and faith. Repentance and faith are both the entrance to the “way” of Jesus, and the road we must continually walk with him day by day as disciples.
“This is how true Christians live; they repent as bitterly for sin as if they knew they should be condemned for it; but they rejoice as much in Christ as if sin were nothing at all. Oh, how blessed it is to know where these two lines meet, the stripping of repentance, and the clothing of faith! The repentance that ejects sin as an evil tenant, and the faith which admits Christ to be the sole master of the heart; the repentance which purges the soul from dead works, and the faith that fills the soul with living works; the repentance which pulls down, and the faith which builds up… the repentance which ordains a time to weep, and the faith that gives a time to dance—these two things together make up the work of grace within.”
~ Charles Spurgeon