Professional Documents
Culture Documents
This series is in progress, new lessons will be added as they are completed.
Also included will be mp3 audio files for each sermon.
Matthew S. DeMoss and J. Edward Miller, Zondervan Dictionary of Bible and Theology Words
1
A Follower’s Response
Mark 1:1-45
Introduction:
I think I speak for most men when I say that there are very few redeeming things about shopping. In
fact, I can think of only two: 1) the electronics department, and 2) the food sample tables. Have you
learned about the sample tables? These are tables—seen all over many large supermarkets—manned by
one individual cooking sample foods on the spot and inviting you to partake. Now the host’s goal for the
sample table is different from my goal for the sample table. Their goal is to get me to purchase something;
my goal is to fill up on free samples. Sometimes I’ll go to the supermarket just to get a free meal. I’ll tour
the sample tables in a strategic circuit over and over again until I begin to receive threatening glances
from those manning the tables. Then I move on to the electronics department.
We sometimes treat Jesus like a supermarket sample table. We partake for our own good, but we’re
not interested in “buying in” to the product itself. Why do you follow Jesus? Is it for self-interest or divine
interest? The Gospel of Mark compels us to answer the question, “Do I follow Jesus because of who He is,
or because of what He can do for me?”
Mark chapter one provides a multiple choice question for the reader: How have you responded to
Jesus? Mark provides us with four possible responses, challenging us to determine which response to Jesus
most resembles our own. Mark wishes to quickly establish why we are following Him, because if we are
following for the wrong reasons, ours will not be a lasting response.
2
Unless otherwise indicated, all translations are taken from The NET Bible.
Mark. It occurs 12 times (30% of the Mark occurrences) here in this first chapter.
4
Mark uses “amazed” or “astonished” about 20 times to describe people’s reaction to Jesus, and
shows that these aren’t sufficient responses to God’s Son.
5
Mark speaks of “demons” or “unclean spirits” about 25 times in his Gospel.
Meditation Verse
Each lesson will conclude with one verse from the passage we’ve studied. We will refer to it as a
“meditation verse” to leave a broad range of uses: mediate, reflect, memorize, reread, etc. Our meditation
verse for chapter one is Mark 1:1.
“The beginning of the Gospel of Jesus Christ, the Son of God.”
With this verse, Mark summarizes the message of the book. That is the true identity of Jesus; reflect
on that, and determine today to have a lasting response to that true identity in word and deed.
6
Matthew S. DeMoss and J. Edward Miller, Zondervan Dictionary of Bible and Theology Words
(Grand Rapids: Zondervan Publishing House, 2002), 150-51.
7
Jesus had commanded him to show himself to the priests. A leper was not welcomed back into a
community until he had been declared clean by a priest, and had offered appropriate sacrifices according
to the book of Leviticus.
8
Unless otherwise indicated, all translations are taken from The NET Bible.
9
Four times in Mark someone is healed because they act on faith: This paralytic and his friends
(Mark 2), Jairus’ daughter and Jairus (Mark 5), the hemorrhaging woman (Mark 5), and Bartimaeus
(Mark 10).
10
Fourteen times in the Gospel of Mark the designation “Son of Man” is used of Jesus. It is Jesus’
favorite self-designation in the Gospels.
11
The notion of “blasphemy” will occur seven times in Mark.
12
The priest at the time David took bread from the temple was actually Abimelech, the father of
Abiathar (1 Samuel 21:1). This is a challenging exegetical problem. Some have attempted to rectify the
problem with a translation that implies that this event took place “during the lifetime of Abiathar the high
priest” rather than “during the priesthood of Abiathar the high priest.”
13
This must have been one of the boldest claims Jesus ever made. The Sabbath was protected
aggressively by the religious leadership of the first century. It belonged to no man; the Sabbath belonged
to Yahweh. It was His day, and His alone.
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: mediate, reflect, memorize, reread, etc. Our meditation
verse for chapter two is Mark 2:17.
When Jesus heard this he said to them, “Those who are healthy don’t need a physician,
but those who are sick do. I have not come to call the righteous but sinners.”
A Follower’s Calling
Mark 3:7-35
Introduction:
Families are a bitter-sweet reality of life. There is no better place to receive unconditional love and
care than from one’s family. “Home,” it has been said, “is where they have to let you in when you want to
go there.” Rudyard Kipling once wrote this about families:
“All of us are we—and everyone else is they. A family shares things like dreams, hopes,
possessions, memories, smiles, frowns, and gladness... A family is a clan held together
with the glue of love and the cement of mutual respect. A family is shelter from the
storm, a friendly port when the waves of life become too wild. No person is ever alone
who is a member of a family.”
Yet sadly, many cannot relate to such a warm and positive description of family. Because of our deep
love for our families, they have the potential to hurt us the most. While no family is perfect, some
experience greater levels of harmful brokenness than others. Divorce, verbal or physical abuse,
disapproval, abandonment, favoritism, and neglect—these and more threaten to rob us of God’s plan for
the modern family. In Mark chapter three, Jesus will not only encounter trouble in His family, but He will
also redefine for us the notion of family. He will show that there is a stronger bond than that of flesh and
blood. This stronger bond rests with one’s spiritual family. It is to this family that Jesus calls His disciples
in this lesson. It is the same calling that every Christian receives—not to a specific vocation or mission
field or ministry, but to the family of God and our responsibilities within those relationships.
22
Those sitting around Jesus were probably the apostles He had earlier named (3:14).
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: mediate, reflect, memorize, reread, etc. Our meditation
verse for chapter three is Mark 3:14.
“He appointed twelve (whom he named apostles), so that they would be with him and he
could send them to preach.”
A Follower’s Influence
Mark 4:1-34
Introduction:
“What animal do you most closely resemble?” This question makes up a game that most of us have
played at a party or some other social event. It’s an exercise to build relationships and get to know one
another a bit better. Perhaps you think of an animal that you physically resemble, such as a giraffe if you
have a long neck, a leopard if you consider yourself sleek, or a hippopotamus if you think you have the
spiritual gift of leverage. But most often it’s a character trait that we share in common with an animal: an
elephant is able to remember, a fox is clever, a snake is an introvert (if bothered in your secret grotto you
may bite), a bird enjoys freedom and resists structure, a monkey is highly trainable, a dog lives for
entertainment, a bear loves sleep, a pig is notoriously messy, a cat is aloof, a donkey stubborn, a squirrel
resourceful, a tiger aggressive or protective—you get the idea. From these animals or others, which
animal do you most closely resemble?
In Mark chapter four, Jesus plays a very similar game. But the choices are limited and the
consequences far-reaching. Jesus describes for us four different types of soil that vary according to their
receptivity to sown seed, and begs the question: “Which soil does your life most closely resemble.”
Chapter four is one of only two places in Mark where Jesus teaches extensively (also chapter 13). Here He
uses parables—short instructive stories that contain analogies from everyday life. Parables disclose
information and conceal it at the same time—depending upon the receptivity of the listener’s heart. This
indirect approach attracts some and provokes others. Some of the best known biblical passages are
parables. The first parable in today’s passage is the Parable of the Soils.23
This title is more accurate than the common designation, “Parable of the Sower,” since Jesus’
23
emphasis is not on the sower but on the contrasting responses of the four different soils.
24
Unless otherwise indicated, all translations are taken from The NET Bible.
25
Literally, Jesus’ call to attention reads, “Listen, behold.”
He said to them, “The secret26 of the kingdom of God has been given to you. But to
4:11
26
The word translated “secret” here is literally “mystery,” elsewhere in the Gospels occurring
only in Matthew 13:11 and Luke 8:10.
27
Does Jesus deliberately conceal the truth? Apparently. He probably does so because of those
who are persistent in their unbelief? Thus it can be said that parables disclose information and conceal it
at the same time, depending upon the receptivity of the listener.
28
In the original context, Jesus was depicting varying responses to His Message. The first three
should be taken together as differing responses that all displease Him. Only the good soil represents a
believer’s heart—a life changed beyond pretense. Nevertheless, the soils contain strong applications for
Christians, reflecting different responses that even believers might have to God’s Word.
• The result that Jesus emphasizes is that this soil produces no fruit.
• This soil represents a distracted heart. The most commonly-cited obstacle to spiritual growth by
Americans is busi-ness, distractions. Is your life choked by the distractions of worldly cares,
wealthy pleasures, and desire for other things?
• Was Jesus talking about you?
Soil sample #4:
• This is seed that falls “on good soil.”
• Jesus again identifies the seed in the parable as the Word of God.
• The result that Jesus emphasizes, in contrast to the three previously-mentioned soils, is that this
soil produces lasting fruit in varying measures.
• This soil represents a receptive heart. Please note that the word translated here as “receive” is a
different Greek word than that translated “receive” in v. 16. Only the receptive heart receives the
Word rightly.
• Was Jesus talking about you?
Remember, in the Gospel of Mark Jesus calls His followers to a lasting response. This parable is a
warning to the soil. It conveys the importance of lasting fruit—fruit that remains. Only soil that produces
fruit pleases the Father. Has the Word of God affected you? Are you an influenced follower?
The moral of the story: Be the right soil.
we use to present it? 4:31 It is like a mustard seed, that when placed on the ground is the
smallest of all the seeds scattered on the ground.32 4:32 But when it takes root, it grows up
and becomes the greatest of all garden plants, and grows large branches so that the
birds of the sky can nest in its shade.”
So with many parables like these, he spoke the word to them, as they were able to
4:33
hear. 4:34 He did not speak to them without a parable. But privately he explained
everything to his own disciples.
Mark 4:21-25 describes for us the purpose of the Message. In the same way that the purpose of a lamp
is to provide light for many, so the purpose of the Message is that it not be hidden away but broadcast
widely. That same Message that has transformed your life is not to be retained, but to be given away.
Global influence begins with individuals and moves to influenced individuals and moves to influenced
individuals influencing others with that same Message that first influenced them. Thus, as good stewards,
we are to “take care about what we hear.” It cannot stop with us; it moves through us to others. That’s the
purpose of the Message.
Mark 4:26-29 describes for us the power of the Message. Perhaps someone might misunderstand
Jesus to be giving us the responsibility to change others’ lives. Not so. Jesus makes it crystal clear that the
sower is not responsible for any resulting growth. Rather, “he does not know how” the seed spouts and
grows, for it does so “by itself.” Who’s going to influence this vast kingdom that Jesus speaks about?
These 12 unlikely candidates? If they were responsible for the result, then rest assured that the mission is
doomed from the start. Instead, their responsibility is merely to scatter the seed (and to remain good soil
for the seed itself to grow from). As sowers of the Word of God, it is not our power that affects change in
others’ lives; it is the power of the Message Itself that does so. The seed holds within itself the secret
power for growth. You may doubt weather you could possibly contribute to such growth in the present
kingdom. Remember, your job and mine is merely to remain faithful and available sowers of the Message.
We are not responsible for the growth of the hearers.
Mark 4:30-34 describes for us the potential of the Message. Although small and seemingly
insignificant now, it will one day be global. If you doubt that such a glorious kingdom could grow from
such humble beginnings—remember the mustard seed. It was common knowledge that God’s kingdom
would one day fill the earth; Jesus here teaches that Jesus and this small band of close followers, though
obscure, would continue to spread His Word until such kingdom is established. Certainly the glory of the
29
“Someone” is deliberately ambiguious, thus Jesus is no longer pictured as the lone bearer of the
Message.
30
“By itself” translates the one Greek word, “aujtomavth,” from which we get “automatic.”
Together with the preceding phrase “though he does not know how,” Jesus is trying to convey the power of
the seed apart from any influence by the sower.
31
The parable in 4:26-29 is only found in Mark’s Gospel.
32
While the mustard seed was the smallest seed that Jesus’ hearers would have been familiar
with, the orchid seed is nevertheless smaller.
Conclusion
The title of this lesson is deliberately ambiguous. It could refer to the influence upon the follower; it
could also refer to the influence wielded by the follower. In fact, it refers to both.
It is no coincidence that Mark 3:14 was our meditation verse in the previous lesson. Jesus appointed
them to be with Him and to go out to preach and to accomplish ministry. In fact, that verse serves as the
outline for today’s message. When we are with Jesus, we are being influenced by Him; when we are sent
out we are being influential for Him. The disciples are with Jesus now; what do you think might happen in
the next couple of chapters? That’s right—they will be sent out equipped with nothing but the Word of
God. Look for it.
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: mediate, reflect, memorize, reread, etc. Our meditation
verse for chapter four is Mark 4:20.
“But these are the ones sown on good soil: they hear the word and receive it and bear
fruit, one thirty times as much, one sixty, and one a hundred.”
A Follower’s Proof
Mark 4:35-5:43
Introduction:
I like working on cars. In fact, at the risk of bragging just a little, I am very good at working on cars.
I do feel compelled to tell you, however, that I draw a firm distinction between “working” on cars and
“repairing” cars. I am quite familiar with the former, though the latter remains a mystery to me. Our
church recently sent some men to Central America on an unconventional mission trip to repair cars.
Those men are skilled at fixing cars, not just working on them. I was not invited on that mission trip.
About six months ago my car broke down about a mile from my house. I called my wife and asked her to
get in her car and meet me beside my car alongside the road. “And honey,” I added with a note of
33
See Craig Blaising and Darrell Bock, Progressive Dispensationalism (Wheaton: Victor Books,
1993), 251-54, for a helpful discussion of the relationship between the present growing “kingdom” and
the consummate, eschatological kingdom established by Christ at His Second Coming.
34
Three other themes find their expression in today’s text. First, faith is a central component in
three of the four miracles Jesus performs in this passage. Second, the notion of fear will appear repeatedly
in this passage, especially in response to the miracles of Jesus. In Mark’s Gospel, fear and awe are not
inappropriate responses when the supernatural power of God has come near. Three times in this passage
folks will respond to a miracle with fear. By way of preview, the very last verse in the Gospel of Mark
(16:8) likewise portrays folks as fearful after learning of a miracle (namely, the resurrection). Finally, look
for Christ’s compassion. Jesus will be ministering to hurting people in this passage. While these are not
the primary subjects of the lesson, I invite you to look for these and consider their implications for your
life.
35
Unless otherwise indicated, all translations are taken from The NET Bible.
36
This is the first of many rebukes Jesus will hand to his disciples on account of their denseness
(see also 7:18; 8:17, 18, 21, 33).
She had endured a great deal under the care of many doctors and had spent all that
5:26
she had. Yet instead of getting better, she grew worse. 5:27 When she heard about Jesus,
she came up behind him in the crowd and touched his cloak, 5:28 for she kept saying, “If
only I touch his clothes, I will be healed.” 5:29 At once the bleeding stopped, and she felt
in her body that she was healed of her disease. 5:30 Jesus knew at once that power had
gone out from him. He turned around in the crowd and said, “Who touched my
clothes?” 5:31 His disciples said to him, “You see the crowd pressing against you and you
say, ‘Who touched me?’” 5:32 But he looked around to see who had done it. 5:33 Then the
woman, with fear and trembling, knowing what had happened to her, came and fell
down before him and told him the whole truth. 5:34 He said to her, “Daughter, your faith
has made you well. Go in peace, and be healed of your disease.”
In characteristic form Mark tells a story-within-a-story: The encounter with the hemorrhaging woman
is couched within the story of the healing of Jairus’ daughter. The cause of the woman’s loss of blood is
unrevealed. However, if her condition resulted from a uterine discharge then she was not merely in pain,
but also in a chronic state of ritual impurity (Lev. 15:25-27). In that case she was prevented from leading a
normal social life; she was never invited to parties, and no one could embrace her to comfort her from her
pain.
The “power” that goes out from Jesus may give a hint about the entire chapter—Jesus has the power
to accomplish that which you and I cannot. No one could control the storm; no one could control the
demoniac; no one could heal this woman. Like the sea and the demoniac, others had tried to fix the
problem with no success. All of her resources had been exhausted. She had spent all of her money on
several doctors, but after 12 years her illness only grew worse. She had no relief from her pain, until
Jesus. C.S. Lewis once wrote in The Problem of Pain: “Pain is not good in itself. What is good in any
40
On the eastern shore the people asked Jesus to depart; on the western shore the people flocked
to Him.
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: mediate, reflect, memorize, reread, etc. Our meditation
verse for this lesson is Mark 4:41.
They were overwhelmed by fear and said to one another, “Who then is this? Even the
wind and sea obey him!”
A Follower’s Faith
Mark 6:1-56
Introduction:
I enjoy a good movie. But I’m not a fan of Hollywood’s constant attempts at thematic spirituality in
film. Don’t get me wrong: There’s nothing like good spiritually-based movies—but most of Hollywood’s
attempts are nothing like good spiritually-based movies. They are simply poorly-written or poorly-acted,
or both. Still, even Hollywood strikes oil every once in a while. Take the Indiana Jones trilogy for
example: with Stephen Spielberg and Harrison Ford—how could they go wrong? Add Sean Connery to
the mix and voila—magic! In the final scene of “Indiana Jones and the Last Crusade,” our hero Indiana
Jones42 (played by Harrison Ford) is making his way through three booby-traps in order to secure the Holy
Grail—the only device that can save his father (played by Sean Connery) from a gunshot wound. After
41
The professional mourners misunderstand Jesus to be speaking literally when he says that the
girl is sleeping. Instead, with that expression Jesus hints at the fact that the girl will awaken. Luke,
however, makes it clear that the girl was in fact dead (Luke 8:55). Luke also provides the colorful detail
that this was Jairus’ only daughter (Luke 8:42).
42
Perhaps part of my intrigue with the “Indiana Jones” trilogy rests in the fact that I was born
and raised in Indiana.
43
Unless otherwise indicated, all translations are taken from The NET Bible.
44
Jesus is “amazed” (used of Jesus only here in Mark) by their unbelief (6:6), presumably because
of His own peoples’ high level of rejection.
“John the baptizer has been raised from the dead, and because of this, miraculous
powers are at work in him.” 6:15 Others said, “He is Elijah.” Others said, “He is a
prophet, like one of the prophets from the past.” 6:16 But when Herod heard this, he said,
“John, whom I beheaded, has been raised.” 6:17 For Herod himself had sent men,
arrested John, and bound him in prison on account of Herodias, his brother Philip’s
wife, because Herod had married her; 6:18 for John had repeatedly told Herod, “It is not
lawful for you to have your brother’s wife.” 6:19 So Herodias nursed a grudge against
him and wanted to kill him. But she could not 6:20 because Herod stood in awe of John
and protected him, since he knew that John was a righteous and holy man. When he
heard him, he was thoroughly baffled, and yet he liked to listen to him.
6:21
But a day of opportunity came, when Herod gave a banquet on his birthday for his
court officials, military commanders, and leaders of Galilee. 6:22 When his daughter
Herodias came in and danced, she pleased Herod and his dinner guests. The king said
to the girl, “Ask me for whatever you want and I will give it to you.” 6:23 He swore
insistently, “Whatever you ask I will give you, up to half my kingdom.” 6:24 So she went
out and said to her mother, “What should I ask for?” Her mother said, “The head of
John the baptizer.” 6:25 Immediately she hurried back to the king and made her request:
“I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved
the king deeply, he did not want to reject her request because of his oath and his guests.
6:27
So the king sent an executioner at once to bring John’s head, and he went and
beheaded John in prison. 6:28 He brought his head on a platter and gave it to the girl,
and the girl gave it to her mother. 6:29 When John’s disciples heard this, they came and
took his body and placed it in a tomb.
Confusion over the identity of Jesus is far-reaching (is He Elijah, some other prophet, John the
Baptist back from the dead?). Herod believes Jesus is John the Baptist raised from the dead. 50 Herod
Antipas is the son of Herod the Great who had tried to kill the infant Jesus by slaughtering all children
two years old and under. He was not technically a king. He was a proud man (not wanting to embarrass
himself before his guests) and fearful of losing face. 51 He was officially dismissed from office and exiled in
A.D. 39 for requesting the title “king.”
52
In the Gospel of Mark, only five verses are given to the ministry of John the Baptist, while fourteen
are dedicated to his death. Does that seem backward to you? Not if you understand the message of the
Gospel of Mark. In this Gospel, finishing well is just as important as starting well (see Mark 9:9-13). John
49
Pair an inexperienced evangelist with an experienced one and send them out with the message
of the Gospel. Watch how the Holy Spirit ignites a passion for the lost in that inexperienced evangelist.
50
Herod probably thought this because Jesus and John shared a similar message of repentance.
Part of the reason for the Messianic Secret was to prevent such widespread confusion over the identity of
Jesus.
51
The text means to contrast the fear of Herod and the faith of John. Faith was required for John
to stand against the establishment and publicly denounce the marriage.
52
William Lane, The Gospel of Mark, NICNT (Grand Rapids: Eerdmans, 1974), 211.
taught. 6:31 He said to them, “Come with me privately to an isolated place and rest a
while” (for many were coming and going, and there was no time to eat). 6:32 So they went
away by themselves in a boat to some remote place. 6:33 But many saw them leaving and
recognized them, and they hurried on foot from all the towns and arrived there ahead of
them. 6:34 As Jesus came ashore he saw the large crowd and he had compassion on them,
because they were like sheep without a shepherd. So he taught them many things.
6:35
When it became late, his disciples came to him and said, “This is an isolated place
and it is already very late. 6:36 Send them away so that they can go into the surrounding
countryside and villages and buy something for themselves to eat.” 6:37 But he answered
them, “You give them something to eat.” And they said, “Should we go and buy bread
for two hundred silver coins and give it to them to eat?” 6:38 And he said to them, “How
many loaves do you have? Go and see.” When they found out they said, “Five—and two
fish.” 6:39 Then he directed them all to sit down in groups on the green grass. 6:40 So they
reclined in groups of hundreds and fifties. 6:41 He took the five loaves and the two fish,
and looking up to heaven, he gave thanks and broke the bread. He gave them to his
disciples to serve the people, and he divided the two fish among them all. 6:42 They all
ate and were satisfied, 6:43 and they picked up the broken pieces and fish left over, twelve
baskets full. 6:44 Now there were five thousand men who ate the bread.
There is no indication that the crowd understood that a miracle had occurred. Rather, the text makes
it clear that this was done for the disciples’ sake. They are charged with finding food for the crowd,
inventorying the food, serving the food, and collecting the leftovers (according to John 6). 53 Just as the
disciples had just been sent to spiritually feed the people, now they are sent to physically feed the people.
Both are instigated by Jesus’ compassion for the people.54
A few years ago, my wife and I attended a conference at Colorado State University in Fort Collins,
Colorado. The 5,000 conferees had prepaid for the conference, and in turn the organization had arranged
for everyone to eat at the numerous campus cafeterias. At around 11:20 a.m., about thirty minutes before
our lunch break, CSU experienced a campus-wide electrical blackout. It was then that the organization
hosting the conference demonstrated their excellence. They knew that the cafeterias would not be able to
prepare lunch and that ultimately the host organization was responsible for feeding these 5,000 hungry
people. A delegation of about twelve people was sent just off campus in pursuit of telephones from which
they could order food. Equipped with a short script describing the urgency of the situation, they began
dialing restaurants. Twelve pizza places were called, along with Burger King, Taco Bell, and
Macdonald’s. Domino’s was told, “Whatever you can make and deliver in 30 minutes we’ll buy.” When
all was said and done, the conference purchased 170 burritos, 170 tacos, 600 Quarter Pounders, 70 large
fries, and an entire truckload of Pepsi. 504 pizzas were delivered—140 from Domino’s alone! None of the
twelve pizza places delivered less than 20 pizzas. All was delivered and eaten in less than 90 minutes.
What was left over? 6 Pizzas and 6 Quarter Pounders—about 12 baskets full.
53
The 12 baskets full of leftovers served two purposes: 1) To show that everyone was full and 2)
to provide a tangible symbol to each disciple of the miracle Jesus performed. Nevertheless, they still fail to
understand (6:52).
54
Mark uses the verb splagcnivzomai (compassion) three times of Jesus (1:41; 6:34; 8:2; see
also 9:22).
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: mediate, reflect, memorize, reread, etc. Our meditation
verse for chapter six is Mark 6:6.
And he was amazed because of their unbelief. Then he went around among the villages
and taught.
55
Jesus came walking on the water sometime between 3:00 a.m. – 6:00 a.m.
understand. 7:15 There is nothing outside of a person that can defile him by going into
him. Rather, it is what comes out of a person that defiles him.”59
7:17
Now when Jesus had left the crowd and entered the house, his disciples asked him
about the parable. 7:18 He said to them, “Are you so foolish? Don’t you understand that
whatever goes into a person from outside cannot defile him? 7:19 For it does not enter
his heart but his stomach, and then goes out into the sewer.” (This means all foods are
clean.) 7:20 He said, “What comes out of a person defiles him. 7:21 For from within, out of
the human heart, comes evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed,
evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from
within and defile a person.”
If you read the passage above, then you just witnessed a heart attack. Jesus attacking the hearts of the
Pharisees, that is. We often think of heart attacks as sudden, obvious, physical attacks where someone
grabs his chest and falls over (thanks again, Hollywood). This is simply not true in the vast majority of
heart attacks. Probably this describes a cardiac arrest, which differs from a heart attack.60 A heart attack
occurs when an inadequate supply of oxygen-rich blood reaches the heart muscle and damage results.
Most heart attacks occur because over a long period of time, fatty materials build up inside the arteries
that supply blood to the heart. These arteries are called coronary arteries, and the buildup of fatty material
is called coronary artery disease or coronary heart disease. When the buildup prevents adequate supply of
blood to reach the heart—presto, you experience the symptoms of a heart attack. Heart attacks usually
57
Four times in this lesson we will encounter the word kardiva, “heart.” This word occurs
eleven times in Mark’s Gospel.
58
What’s Jesus talking about? Mark typically explains words and customs that might not be
readily understood by his reader. By introducing the notion of “corban,” Jesus is describing a potential
contradiction between the 5th commandment and the traditions of the elders. Should these contradict,
which will the Pharisees follow? Corban described something that was dedicated to God. What happens if
a person dedicates his resources to God (i.e., the temple), but then his aging parents later need these
resources? The Pharisee taught that they could not benefit from them; Jesus taught that something could
be used by the parents and still be “dedicated to God.” More than 67% of parents recently interviewed
believe that children have no obligation to parents regardless of what their parents have done for them.
59
Mark 7:16 is missing from many of your Bibles for good reason. Simply put, the earliest and
best manuscripts omit the verse, and there are better reasons to believe that a well-meaning scribe inserted
the verse deliberately than that he omitted it unintentionally.
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The best distinction I’ve heard between a heart attack and a cardiac arrest is that while a heart
attack is a plumbing problem, cardiac arrest is an electrical problem. During cardiac arrest, the electricity
that reminds the heart to beat malfunctions and ultimately causes the heart to stop beating.
Gentiles. Thus the contrast between the children and dogs was one of priority and privilege, not worth.
Furthermore, in this context dogs are house pets, not the wild scavenging dogs that were considered
unclean to Jews. Jesus is declaring that the Jewish claim to privilege has past; let’s consider others who
may wish to come to dine. This story has strong ties to Acts 10:34-35, where Peter acknowledges that the
Gentiles are benefactors of the Gospel alongside the Jews. Implication: The food has been offered to the
children and they have refused it; it now goes to the hungry awaiting their turn!
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In Mark 7:35, the ear is called ajkohv, from which we get acoustic.
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Like blowing on hot embers only makes the fire burn hotter, Jesus hushes the crowds and they
only speak about Him more.
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Many thanks to my friend, Doug Fischer (a man full of wisdom and the Holy Spirit), for
pointing out these details.
boat. 8:15 And Jesus gave them orders, saying, “Watch out! Beware of the yeast of the
Pharisees and the yeast of Herod!” 8:16 So they began to discuss with one another about
having no bread. 8:17 When he learned of this, Jesus said to them, “Why are you arguing
about having no bread? Do you still not see or understand? Have your hearts been
hardened? 8:18 Though you have eyes, don’t you see? And though you have ears, can’t
you hear? Don’t you remember? 8:19 When I broke the five loaves for the five thousand,
how many baskets full of pieces did you pick up?” They said, “Twelve.” 8:20 “When I
broke the seven loaves for the four thousand, how many baskets full of pieces did you
pick up?” They said, “Seven.” 8:21 Then he said to them, “Do you still not understand?”
8:22
Then they came to Bethsaida. They brought Jesus a blind man and asked him to
touch him. 8:23 He took the blind man by the hand and brought him outside of the
village. Then he spit on his eyes, placed his hands on his eyes and asked, “Do you see
anything?” 8:24 Regaining his sight he said, “I see people, but they look like trees
walking.” 8:25 Then Jesus placed his hands on the man’s eyes again; then he opened his
eyes, his sight was restored, and he saw everything clearly. 68 8:26 Jesus sent him home,
saying, “Do not even go into the village.”
The healing of the blind man here and the deaf-mute in chapter seven are the only two miracles that
appear only in Mark’s Gospel. Also, this healing of the blind man is the only two-stage miracle that Jesus
performs. This entire section is building up to the two-stage healing of the blind man. Why a two-stage
healing? Jesus does this deliberately because He is trying to communicate something; He is not merely
trying to heal this man. Like the healing of the deaf-mute, this is a visual parable. Sight often represented
understanding, and Jesus is depicting the foggy understanding that the disciples had concerning Him. It is
performed to depict the denseness of His disciples.
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Some have made the accusation that the feeding of the 5,000 was the same event as the feeding
of the 4,000. But when the two stories occur only two chapters apart in a book by one author—we have to
give the author the benefit of the doubt that he is not reporting contradictory accounts of the same event.
Plus, Jesus mentions both feedings in his rebuke of the disciples. Notice that the reason for Jesus’
compassion differs in the two accounts. The type of basket described in the feeding of the 4,000 is actually
larger than that of the feeding of the 5,000.
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Four times in 8:1-26 the word “see” appears, (e.g., “watch out” for the leaven of the Pharisees).
The word for eye in Greek is ojfqalmovs, from which we get ophthalmology.
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: meditate, reflect, memorize, reread, etc. Our meditation
verse for this lesson is Mark 7:37:
People were completely astounded and said, “He has done everything well. He even
7:37
A Follower’s Fee
Mark 8:27 – 9:29
Introduction:
I recently came across a list entitled “The World’s Thinnest Books.” These are books whose content is
so sparse that it fills but a few pages. See if you recognize any of these titles:
Burger King Items That Start with “Mc”
Northern Hospitality
Female Driving Heroes
Intelligent Things Men Say69
Tic-tac-toe: A Strategy Guide
Bin Laden’s Tips on Personal Hygiene
Things I Can’t Afford by Bill Gates
What I Wouldn’t do for Money by Dennis Rodman
Al Gore’s Wild Years
Dr. Kevorkian’s Collection of Motivational Speeches
EPA Recipes for the Spotted Owl
The Amish Phone Directory
O.J. Simpson’s Plan to Find the Real Killers
I have another title that I would like to add to this prestigious list of thin books:
The Disciples’ Guide to Understanding Jesus [taken from the Gospel of Mark]
It’s true! As much as any other chapter in the Bible, the denseness of the disciples will be highlighted
Mark 8:27 – 9:29.
Jesus predicts His own suffering and crucifixion in three famous passages in Mark (8:31; 9:31; 10:33-
34). In this lesson, we will encounter the first of these. It is important to note the improper response of the
disciples when Jesus predicts His own suffering and death. They have an improper view of Jesus as the
Christ. Because of this misunderstanding, they also misunderstand their role as followers of Christ. In
today’s passage, Jesus is going to clarify His role as the “Messiah,” while clarifying the role of those who
wish to be called His followers. He does so by delineating the cost of discipleship.
How true! I must admit, however, that this was a political move to minimize the pain caused by
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he asked his disciples, “Who do people say that I am?” 8:28 They said, “John the
Baptist, others say Elijah, and still others, one of the prophets.” 8:29 He asked them,
“But who do you say that I am?”71 Peter answered him, “You are the Christ.” 8:30 Then
he warned them not to tell anyone about him.
8:31
Then Jesus began to teach them that the Son of Man must suffer many things and be
rejected by the elders, chief priests, and experts in the law, and be killed, and after
three days rise again. 8:32 He spoke openly about this. So Peter took him aside and
began to rebuke him. 8:33 But after turning and looking at his disciples, he rebuked Peter
and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but
on man’s.”
8:34
Then Jesus called the crowd with his disciples and said to them, “If anyone wants to
become my follower, he must deny himself, take up his cross, and follow me. 8:35 For
whoever wants to save his life will lose it, but whoever loses his life for my sake and the
gospel will save it. 8:36 For what benefit is it for a person to gain the whole world, yet
forfeit his life? 8:37 What can a person give in exchange for his life? 8:38 For if anyone is
ashamed of me and my words in this adulterous and sinful generation, the Son of Man
will also be ashamed of him when he comes in the glory of his Father with the holy
angels.” 9:1 And he said to them, “I tell you the truth, there are some standing here who
will not taste death before they see the kingdom of God come with power.”
Reading Mark 8:34-37 in Eugene Peterson’s The Message (published by NavPress), offers some
additional color:
Calling the crowd to join his disciples, he said, “Anyone who intends to come with me
has to let me lead. You’re not in the driver’s seat; I am. Don’t run from suffering;
embrace it. Follow me and I’ll show you how. Self-help is no help at all. Self-sacrifice is
the way, my way, to saving yourself, your true self. What good would it do to get
everything you want and lose you, the real you? What could you ever trade your soul
for?”
You just read the price tag of discipleship. How much does it cost? Everything.
Jesus asks who others say that He is only to create the opportunity to ask the disciples who they think
He is. Most people had a misguided view of who Jesus was (see also Mark 6:14-16). The theories about
Jesus (John the Baptist, Elijah, some other prophet) all involve preparatory roles. Jesus was not
preparatory; He was the real thing. “Christ” is the Greek equivalent to the Hebrew, Messiah, meaning
“anointed one.” Mark 8:29 is the first time the word has resurfaced since Mark 1:1 (and it will appear 5
more times in Mark after 8:29). Those in the Old Testament that were anointed were prophets, priests, and
especially kings. Jesus was all of the above. The disciples had the vernacular right, but still didn’t fully
understand what was meant by “Messiah.”
Most (including the Twelve) were expecting a victorious Messiah by conventional means. The Jewish
understanding of the Christ (i.e., “Messiah”) was that He would bring deliverance through conquest. Here,
Jesus explains that He will bring deliverance through the cross. He would achieve victory through
suffering. He would take up the cross, not the crown. Thus Jesus requires His listeners to adjust—and
raise—their expectations of the Messiah. He is more, much more, than they had anticipated. God’s means
of deliverance was through suffering and death. Jesus knew that His followers still viewed His Messiah-
ship incorrectly, thus He immediately sets out to correct their mistaken view.
He is met with disapproval and rebuke by Peter. Peter “rebukes” Jesus—the same strong language
that is used of Jesus elsewhere to silence demons. Why Peter’s negative response? Because the identity
and destiny of Jesus will determine the identity and destiny of His followers. What will the disciples
Unless otherwise indicated, all translations are taken from The NET Bible.
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It has been said that the most important thing about a person is what he believes about God.
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This question on the lips of Jesus is the most important question any person has ever asked, and the
answer one gives has direct eternal consequences.
the law arguing with them. 9:15 When the whole crowd saw him they were amazed and
ran at once and greeted him. 9:16 He asked them, “What are you arguing about with
them?” 9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is
possessed by a spirit that makes him mute. 9:18 Whenever it seizes him, it throws him
down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your
disciples to cast it out, but they were not able to do it.” 9:19 He answered them, “You
unbelieving generation! How much longer must I be with you? How much longer must I
endure you? Bring him to me.” 9:20 So they brought the boy to him. When the spirit saw
him, it immediately threw the boy into a convulsion. He fell on the ground and rolled
around, foaming at the mouth. 9:21 Jesus asked his father, “How long has this been
happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire
or water to destroy him. But if you are able to do anything, have compassion on us and
help us.” 9:23 Then Jesus said to him, “‘If you are able?’ All things are possible for the
one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe;
help my unbelief!”
9:25
Now when Jesus saw that a crowd was quickly gathering, he rebuked the unclean
spirit, saying to it, “Mute and deaf spirit, I command you, come out of him and never
enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The
boy looked so much like a corpse that many said, “He is dead!” 9:27 But Jesus gently
took his hand and raised him to his feet, and he stood up.
Then, after he went into the house, his disciples asked him privately, “Why couldn’t
9:28
we cast it out?” 9:29 He told them, “This kind can come out only by prayer.”
After learning an item’s cost and purchasing it, you then take it home and try it out to determine how
it works. The disciples haven’t learned to deny selves and rely solely on Him.
This text describes the disciples’ inability to cast out a demon. Why were they unable to do so? After
all, they had experienced success at casting out demons when they depended upon God (Mark 6:13). Jesus
informs them that the demon could only be exorcised “by prayer,” indicating that the disciples were
relying on themselves instead of God. They had not yet learned to deny themselves, and they still retain a
fair measure of self-confidence.
The disciples’ failure stems from their limited perspective. They simply haven’t learned their own
limitations and the limitless power of Christ. They are living lives of self-dependence and self-allegiance.
They have not learned to deny themselves, sacrificing their self-interests for the sake of the cross. Do you
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: meditate, reflect, memorize, reread, etc. Our meditation
verse for this lesson is Mark 8:34:
Then Jesus called the crowd with his disciples and said to them, “If anyone wants to
become my follower, he must deny himself, take up his cross, and follow me.”
A Follower’s Perspective
Mark 9:30 – 10:31
Introduction:
The other day I was speaking with a friend of mine who happens to be a new Christian. This middle-
aged man has a powerful testimony: God has rescued him from a life of worldly pursuits, drugs, alcohol,
discussing on the way?” 9:34 But they were silent, for on the way they had argued with one another
about who was the greatest. 9:35 After he sat down, he called the twelve and said to them, “If anyone
wants to be first, he must be last of all and servant of all.” 9:36 He took a little child and had him
stand among them. Taking him in his arms, he said to them, 9:37 “Whoever welcomes one of these
little children in my name welcomes me, and whoever welcomes me does not welcome me but the one
who sent me.”
After the second prediction, the disciples discussed which among them was the greatest. In other
words, they still didn’t get it! How dense they seem. Jesus is spelling out for them His own future suffering
and impending death, and they are preoccupied with comparing themselves with one another in an
attempt to discover which is the greatest, the most important, the most significant.
Twice in this lesson, Jesus uses children to teach lessons. The Greek word paidivon (used in Mark
9:36-37; 10:13-15) often refers to very young children, but can mean children of any age up to early teens,
and without regard to parental relationship. In the first century, children were especially regarded as
insignificant. They had no power and no status, and were not considered full persons. Thus to embrace a
child publicly was to embrace that which was insignificant. Jesus was choosing insignificance by
association. In contrast to the discussion the disciples shared about being the greatest, Jesus characterizes
“kingdom greatness” by showing them a helpless, self-denying child. Children recognized their own
insignificance. Only someone with a true servant’s heart—voluntarily taking last place—could receive an
insignificant child. Following Christ and denying ourselves involves becoming insignificant because of
the Kingdom of God.
I have a friend in full-time ministry named Thomas. He is an influential ministry leader, speaker,
writer, etc. He had a marked impact on my life and still does as he heads up a ministry he has been a part
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Jesus predicts His own suffering and crucifixion in three famous passages in Mark (8:31; 9:31;
10:33-34). These fortellings are labeled “Passion Predictions.”
74
Unless otherwise indicated, all translations are taken from The NET Bible.
75
Hmm. If you had been rebuked as harshly as Peter was after misunderstanding the first Passion
Prediction, wouldn’t you think twice about asking Jesus about subsequent ones?
we tried to stop him because he was not following us.” 9:39 But Jesus said, “Do not stop
him, because no one who does a miracle in my name will be able soon afterward to say
anything bad about me. 9:40 For whoever is not against us is for us.77 9:41 For I tell you
the truth, whoever gives you a cup of water because you bear Christ’s78 name will never
lose his reward.
9:42
“If anyone causes one of these little ones who believe in me to sin, it would be better
for him to have a huge millstone79 tied around his neck and to be thrown into the sea. 9:43
If your hand causes you to sin, cut it off. It is better for you to enter into life crippled
than to have two hands and go into hell, to the unquenchable fire.80 9:45 If your foot
causes you to sin, cut it off. It is better to enter life lame than to have two feet and be
thrown into hell. 9:47 If your eye causes you to sin, tear it out. It is better to enter into the
kingdom of God with one eye than to have two eyes and be thrown into hell, 9:48 where
their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with
fire. 9:50 Salt is good, but if it loses its saltiness, how can you make it salty again? Have
salt in yourselves, and be at peace with each other.”
Then Jesus left that place and went to the region of Judea and beyond the Jordan
10:1
River. Again crowds gathered to him, and as was his custom, he again taught them. 10:2
Then some Pharisees came, and to test him they asked, “Is it lawful for a man to
divorce his wife?” 10:3 He answered them, “What did Moses command you?” 10:4 They
said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” 10:5
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Mr. Idsen went home to be with the Lord a few years ago.
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Even Cicero, a 1st century B.C . author, quoted this proverb, “Whoever is not against us is for
us.”
78
There it is: Jesus uses the designation “Christ” of himself—extremely rare in the Synoptics.
79
Literally in Greek, a “donkey’s millstone”: This millstone is a very large type weighing several
hundred (perhaps thousands) pounds and turned by a donkey.
80
Mark 9:44 and 9:46 are missing from many of your Bibles for good reason. Simply put, the
earliest and best manuscripts omit the verses, and there are better reasons to believe that a well-meaning
scribe inserted the verses deliberately than that he omitted them unintentionally.
81
According to Jewish tradition, a woman could not divorce a man. According to Roman law, she
could.
82
Quotation taken from the website of Kraffert and Shaffer, attorneys at law
(www.kraffertschaffer.com).
enter the kingdom of God!” 10:24 The disciples were astonished at these words. But again
Jesus said to them, “Children, 85 how hard it is to enter the kingdom of God! 10:25 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.” 10:26 They were even more astonished and said to one another, “Then
who can be saved?” 10:27 Jesus looked at them and replied, “This is impossible for man,
but not for God; everything is possible for God.”
83
For the record, none of these couples are affiliated in any way with Trinity Bible Church.
84
Some have broadened the boundaries on what are biblically-permissible grounds for divorce to
include things the Bible simply does not address. My position is that if the Bible does not permit you a
divorce, then you are not permitted a divorce. Thus, if you are being physically abused (for example), I
counsel you to seek safety, perhaps even seek separation. But divorce is not an option for you.
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The Greek word tevknon (used in Mark 10:24, 29-30) usually denotes offspring—children of
any age who belong to someone. Thus the phrase in Scripture, “children of God,” usually employs
tevknon. [Mark 10:24 is the only place in the Synoptic Gospels where Jesus calls the disciples
“children” (tevknon; see also John 13:33)]. Why does He do so? He’s telling them to depend on God
like children.
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: meditate, reflect, memorize, reread, etc. Our meditation
verse for this lesson is Mark 9:35:
After he sat down, he called the twelve and said to them, “If anyone wants to be first, he
must be last of all and servant of all.”
A Follower’s Service
Mark 10:32-52
Introduction
What images come to your mind when you hear the word “servant”? Perhaps you envision that waiter
or waitress at your favorite restaurant. Maybe you think of that mechanic that you’ve built a relationship
with through years of broken cars. Some may even think of their mother who worked tirelessly to care for
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This section is perhaps best understood as a principle, not a promise. Don’t claim it as a
promise. Rather, living this way will often lead to such generosity (and persecution) in return.
87
Zondervan Illustrated Bible Backgrounds Commentary, pg. 264.
Jesus called them and said to them, “You know that those who are recognized as rulers
of the Gentiles lord it over them, and those in high positions use their authority over
them. 10:43 But it is not this way among you. Instead whoever wants to be great among
you must be your servant, 10:44 and whoever wants to be first among you must be the
slave of all. 10:45 For even the Son of Man did not come to be served but to serve, and to
give his life as a ransom93 for many.”
This passion prediction is the most detailed of the three. Jesus mentions for the first time that
Jerusalem is His destination. He also adds that he will be turned over to the Gentiles (implying that His
death will be by crucifixion—a prominent Roman form of execution), and that He will be mocked, spit
upon, and flogged severely.
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Unless otherwise indicated, all translations are taken from The NET Bible.
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The notion of “wanting” ( ) appears five times in our text today (Mark 10:35, 36, 43, 44,
51)—primarily contrasting wanting greatness vs. wanting to serve.
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To the right of the king is the highest position; the left is the next highest position.
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Jesus speaks of the cup of his suffering—in the Old Testament the “cup” often symbolized
suffering and trouble. Remember in the Garden of Gethsemane, Jesus will pray that if it is God’s will that
God would let the “cup” pass from Him (14:23-24, 36).
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The ten were indignant because each of them wanted that position of privilege—James and
John had called dibs and had gotten there first; the others were jealous.
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The word “ransom” appears only here and in Matthew 20:28 (though it occurs in 1 Tim. 2:6
accompanied by a prefix). Interesting that Jesus instructs us that we are to become slaves (10:44), but then
declares that His life will be given as a ransom to free us from slavery (10:45).
Jericho,95 Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road. 96 10:47
When he heard that it was Jesus the Nazarene, he began to shout, “Jesus, Son of
David,97 have mercy on me!” 10:48 Many scolded him to get him to be quiet, but he
shouted all the more, “Son of David, have mercy on me!” 10:49 Jesus stopped and said,
“Call him.” So they called the blind man and said to him, “Have courage! Get up! He
is calling you.” 10:50 He threw off his cloak, jumped up, and came to Jesus. 10:51 Then
Jesus said to him, “What do you want me to do for you?” The blind man replied,
“Rabbi, let me see again.” 10:52 Jesus said to him, “Go, your faith has healed you.”
Immediately he regained his sight and followed him on the road.
The healing of blind Bartimaeus is Jesus’ last healing miracle of in the Gospel of Mark. The cloak
that was thrown off was a beggar’s cloak used to collect hand-outs by spreading it out before him as he sat
begging. By casting it aside, Bartimaeus was forsaking his former way of life, completely confident that
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Incidentally, these two represent the extremes as far as persecution. James was the first of the
disciples martyred and John was the last to die, after living out his natural life of persecution.
95
According to Mark 10:46, a “large crowd” was leaving Jericho. Apparently, they were traveling
to participate in the festival in Jerusalem, about 15 miles southwest of Jericho.
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Jericho was a prosperous town with a mild climate, ideal for a beggar who spent his days
sitting alongside the heavily-trafficked road begging.
97
“Son of David” is a Messianic title. Jesus is still the Messiah—the disciples must simply
change their understanding of that role.
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a “meditation
verse” to leave a broad range of uses: meditate, reflect, memorize, reread, etc. Our meditation verse for
this lesson is Mark 10:45:
10:45
“For even the Son of Man did not come to be served but to serve, and to give his
life as a ransom for many.”
A Follower’s Fruit
Mark 11:1-26
Introduction:
With Mark chapter eleven, we begin the final division in the Gospel of Mark: Passion Week—where
Jesus prepares for His own suffering and death. We also begin here a new mini-series leading up to Jesus’
arrest and crucifixion. The next three lessons focus on the notion of Israel’s failure and consequent
judgment. In the next lesson, Jesus will demonstrate his rejection of Israel (11:27 – 12:44). And in the
following lesson Jesus will describe Israel’s rejection (13:1-37).
In this lesson, we see the declaration of judgment upon Israel for her lack of fruit. The reader is
intended to understand that a similar declaration of judgment will be pronounced upon all who produce no
fruit.
Olives, Jesus sent two of his disciples 11:2 and said to them, “Go to the village ahead of
you. As soon as you enter it, you will find tied there a colt that has never been ridden.
Untie it and bring it here. 11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The
Lord needs it and will send it back here soon.’” 11:4 So they went and found a colt tied at
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When a company promotes the slogan, “Your satisfaction is our highest priority,” I’ve often
been tempted to respond, “I’d be most satisfied if I didn’t have to pay for this service.” For some reason, I
get the feeling that serving others is simply the best strategy they’ve found for making a profit.
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Unless otherwise indicated, all translations are taken from The NET Bible.
100
Bethphage literally means “house of unripe figs” and Bethany “house of figs.”
the steps. The trumpet was blown and they shouted, “Jehu is king!”
Psalm 118:25
Please LORD, deliver!102
Please LORD, grant us success!
118:26
May the one who comes in the name of the LORD be blessed!
We will pronounce blessings on you in the LORD’s temple.
The crowd probably responded to Jesus because they saw Him riding on a donkey. Thus, in
accordance with Zechariah 9:9 they hailed him as the Messiah king, even placing branches (palm
branches according to John’s Gospel) before his path (see 2 Kings 9:13).
The temple that Jesus sees was quite a sight indeed! This temple was enormous, standing 150 feet tall
and 150 feet long—roughly the size of a 15-story building. At this time, merely one week before a major
Jewish Feast—all the eyes of the world were upon Jerusalem, which swelled to double or perhaps triple its
normal population of 30,000. But especially, all eyes were upon the Temple as the center of religious
activity. By entering the temple, Jesus is sizing up the playing field for the battle that will commence the
next day. It is a fierce battle which, according to the Synoptic Gospels, ultimately leads to His arrest and
execution.
101
Jesus predicted everything accurately, including the colt tied up and the questioning of the
disciples upon taking the colt. Jesus will later send two ambassadors to make arrangements for the
Passover meal in the Upper Room. Those who inquire of the disciples taking the colt are, according to
Luke’s Gospel, its owners.
102
Literally, “Hosanna,” carrying the meaning, “save us.” Traditionally, Ps. 118:26 was quoted
each year at festival time (a Hallel Psalm) and originally referred to those who attended the festival.
in the distance a fig tree with leaves, he went to see if he could find any fruit on it.
When he came to it he found nothing but leaves, for it was not the season for figs. 11:14
He said to it, “May no one ever eat fruit from you again.” And his disciples heard it.
Then they came to Jerusalem. Jesus entered the temple area and began to drive out
11:15
those who were selling and buying in the temple courts. He turned over the tables of
the moneychangers and the chairs of those selling doves, 11:16 and he would not permit
anyone to carry merchandise25 through the temple courts. 11:17 Then he began to teach
them and said, “Is it not written: ‘My house will be called a house of prayer for all
nations’? But you have turned it into a den of robbers!”103 11:18 The chief priests and
the experts in the law heard it and they considered how they could assassinate him, for
they feared him because the whole crowd was amazed by his teaching. 11:19 When
evening came, they went out of the city.
This passage has proven to be one of the most difficult passages in all the Gospels. The cursing of the
fig tree is Jesus’ only recorded miracle that results in destruction rather than restoration. The passage,
however, becomes clear when understood in its literary context.
Mark has several interrupted accounts. The fig tree incident is yet another one. On a number of
occasions, Mark begins one story and concludes it only after another story in interjected and resolved.
This is almost always a literary device designed to tie two incidents together thematically. In this passage,
two encounters with a fig tree are deliberately sandwiched in between Jesus’ cleansing of the temple.
There is apparently a relationship between the two incidents, and the reader is left to discover that
relationship.
The temple cleansing is a fulfillment of Malachi 3:1-3. Moses commanded that folks were to
purchase sacrifices conveniently, so the purchasing of sacrifices was not the impetus for Jesus’ actions.
There seem to be two reasons for Jesus’ abrupt behavior: 1) the Gentile court was not functioning as
intended: it was supposed to be a house of worship and instead these worshippers were being crowded out
by merchandisers, and 2) It was supposed to be primarily a place of worship, not primarily a marketplace.
Although leaves would commonly appear in March or April, figs normally sprouted in June. The fully
developed leaves on this tree, however, suggested that fruit would also be found. Jesus approaches the
leafy fig tree fully expecting to find fruit there (if any tree is going to have fruit, this tree certainly would).
When He finds none, Jesus responds in righteous anger. Likewise, Jesus enters the temple fully expecting
to find fruit there (if any place is going to produce spiritual fruit, this temple certainly would). When He
finds none, Jesus responds in righteous anger.
The fig tree incident, then, is a visual parable. Clearly Jesus is indicating judgment, but judgment on
whom? Since the tree had leaves, one would expect that fruit accompanied them. Jesus expects to see fruit,
and is visibly disappointed when He finds none. The tree was “pretending” to bear fruit. What a terrific
picture of the Jewish leadership of Jesus’ day. They “pretended” to have fruit. What a great picture of
countless believers today.
The point lies in the difference between the appearance of the temple and the tree from a distance and
their true condition, which a closer inspection reveals. Does that sound like your life? To most people you
appear to be genuine. But what if we examined you closer? What if we could follow you around for a
week? Would we find fruit, or have you grown adept at giving the appearance of fruit from a distance?
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Mark 11:17 comes from Isaiah 56:7 and Jeremiah 7:11.
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: meditate, reflect, memorize, reread, etc. Our meditation
verse for this lesson is Mark 11:9:
Both those who went ahead and those who followed kept shouting, “Hosanna! Blessed
is the one who comes in the name of the Lord!”
Mark 11:26 is missing from many of your Bibles for good reason. Simply put, the earliest and
104
best manuscripts omit the verse, and there are better reasons to believe that a well-meaning scribe inserted
the verse deliberately than that he omitted it unintentionally.
105
When Jesus says “this mountain,” He is probably gesturing to the Mount of Olives. “The sea”
is perhaps a reference to the Dead Sea, visible from the summit of the Mount of Olives.
Jesus Claims . . .
Authority over Jewish Leadership (11:27 – 12:12)106
They came again to Jerusalem. While Jesus was walking in the temple courts, the
11:27
chief priests, the experts in the law and the elders came up to him107 11:28 and said, “By
what authority are you doing these things? Or who gave you this authority to do these
things?” 11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell
you by what authority I do these things: 11:30 John’s baptism—was it from heaven or
from men? Answer me.” 11:31 They discussed with one another, saying, “If we say,
‘From heaven,’ he will say, ‘Then why did you not believe him?’ 11:32 But if we say,
‘From men—’” (they feared the crowd, for they all considered John to be truly a
prophet). 11:33 So they answered Jesus, “We don’t know.” Then Jesus said to them,
“Neither will I tell you by what authority I am doing these things.”
12:1
Then he began to speak to them in parables: “A man planted a vineyard. He put a
fence around it, dug a pit for its winepress, and built a watchtower. Then he leased it to
tenant farmers and went on a journey. 12:2 At harvest time he sent a slave to the tenants
to collect from them his portion of the crop. 12:3 But those tenants seized him, beat him,
and sent him away empty-handed. 12:4 So he sent another slave to them again. This one
they struck on the head and treated outrageously. 12:5 He sent another, and that one they
killed. This happened to many others, some of whom were beaten, others killed. 12:6 He
had one left, his one dear son. Finally he sent him to them, saying, ‘They will respect
my son.’ 12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him
and the inheritance will be ours!’ 12:8 So they seized him, killed him, and threw his body
out of the vineyard. 12:9 What then will the owner of the vineyard do? He will come
and destroy those tenants and give the vineyard to others. 12:10 Have you not read this
scripture:
‘The stone the builders rejected has become the cornerstone.
12:11
This is from the Lord, and it is marvelous in our eyes’?”108
Unless otherwise indicated, all translations are taken from The NET Bible.
106
Notice the many categories of religious leadership that appear in this lesson’s passage: Chief
107
Jesus answered them well, he asked him, “Which commandment is the most important of
all?” 12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the
Lord is one. 12:30 Love the Lord your God with all your heart, with all your soul, with all
your mind, and with all your strength.’ 12:31 The second is: ‘Love your neighbor as
yourself.’ There is no other commandment greater than these.” 12:32 The expert in the
law said to him, “That is true, Teacher; you are right to say that he is one, and there is
no one else besides him. 12:33 And to love him with all your heart, with all your mind,
and with all your strength and to love your neighbor as yourself is more important than
all burnt offerings and sacrifices.” 12:34 When Jesus saw that he had answered
thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one
dared any longer to question him.
While Jesus was teaching in the temple courts, he said, “How is it that the experts
12:35
in the law say that the Christ is David’s son? 12:36 David himself, by the Holy Spirit,
said,
‘The Lord said to my Lord,
“Sit at my right hand,
until I put your enemies under your feet.”’
If David himself calls him ‘Lord,’ how can he be his son?” And the large crowd
12:37
walking around in long robes and elaborate greetings in the marketplaces, 12:39 and the
best seats in the synagogues and the places of honor at banquets. 12:40 They devour
widows’ property and as a show make long prayers. These men will receive a more
severe punishment.”
The Sadducees were just as hostile to the Pharisees as the Herodians were, yet they too unite with the
Pharisees to bring down a common enemy. They were a small but influential group that would cease to
exist following the destruction of the temple in A.D. 70.
112
Those in heaven are like angels in heaven, in that they do not marry or procreate. We do not
become angels when we die—a common misconception. By mentioning the angels, Jesus was correcting
another Sadducee miscalculation: They denied the existence of angels.
into it. Many rich people were throwing in large amounts. 12:42 And a poor widow came
and put in two small copper coins, worth less than a penny. 12:43 He called his disciples
and said to them, “I tell you the truth, this poor widow has put more into the offering
box than all the others. 12:44 For they all gave out of their wealth. But she, out of her
poverty, put in what she had to live on, everything she had.”
In contrast to the presumptuous authority of certain pompous religious leaders, Jesus commends the
action of a sacrificial woman who recognizes that God is really in control. This woman has only two small
copper coins—the least valuable coins in circulation during the time of Jesus. Their total value measured
about 1/64th that of a denarius (a day’s wage). If this is all she had, then she was poor indeed. What could
compel this impoverished woman to courageously yield all she had to live on? She must have been leaning
entirely on the care of a Sovereign God. If you were to ask her that day, “Who’s in charge?”—she would
not have spoken of the reigning Jewish leadership or the security of the always-stable Roman Empire. She
would have spoken of her God.
Having claimed authority over competing rulers, Jesus points out a woman who lives her life under
the authority of God. She exhibits at least these traits:
• Humble—contrasted with those who threw in large amounts of money to make much noise, this
woman is unashamed to come and put hers in.
• Sacrificial—she gave out of her poverty all she had.
• Fearless—she was trusting in something other than money for her survival.
What would it look like if the Lord Jesus were your authority in life? You would love Him with all
your heart, soul, mind, and strength. You will love Him and trust Him with everything you have and
everything you are—like this poor woman does.
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: meditate, reflect, memorize, reread, etc. Our meditation
verse for this lesson is Mark 12:30:
“Love the Lord your God with all your heart, with all your soul, with all your mind, and
with all your strength.”
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Pay attention to the Greek word for “watch” or “look” (13:2, 5, 9, 23, 33). Also, 13:34, 35, 37
each use the Greek word meaning “watch” or “beware” that Jesus later uses for His disciples at
Gethsemane.
“Teacher, look at these tremendous stones and buildings!” 13:2 Jesus said to him, “Do
you see these great buildings? Not one stone will be left on another. All will be torn
down!”
13:3
So while he was sitting on the Mount of Olives opposite the temple, Peter, James,
John, and Andrew asked him privately, 13:4 “Tell us, when will these things happen? And
what will be the sign that all these things are about to take place?” 13:5 Jesus began to
say to them, “Watch out that no one misleads you. 13:6 Many will come in my name,
saying, ‘I am he,’ and they will mislead many. 13:7 When you hear of wars and rumors of
wars, do not be alarmed. These things must happen, but the end is still to come. 13:8 For
nation will rise up in arms against nation, and kingdom against kingdom. There will be
earthquakes in various places, and there will be famines. These are but the beginning
of birthpangs.115
Jesus predicts the destruction of the massive temple in Jerusalem. Josephus, the Jewish historian,
compared the temple to a mountain. He said some of its stones measured 25 x 12 x 8 cubits! The temple
was destroyed in A.D. 70.
When the disciples ask for the sign that will indicate when “these things” will take place, Jesus
responds by listing the false signs. In other words, when Jesus is asked about the end, He begins His
answer by saying when it will not be. His first comment is to watch out! Yet many over the centuries have
ignored this warning. Countless Christians have been misled by false predictions of pinpoint accuracy.
Hal Lindsay’s The Late Great Planet Earth was such a book. According to the New York Times,
Lindsay’s book was the number one best-selling non-fiction book in the decade of the 70’s. However,
rather than teach believers how to better prepare for the Lord’s coming, Lindsay played the dangerous
game of “this is that,” pointing to future people, nations, and events as depicted in biblical prophecy and
naming their contemporary fulfillment. The Soviet Union and the Iron Curtain countries favor
prominently in this cold war scare novel. Libya, Vietnam, and Iran have more than a little
representation.116 Those who found confidence in the accuracy of the Bible because of Lindsay’s pinpoint
accuracy must certainly be disillusioned today.
Jesus warns against confidence in identifying modern phenomenon with biblical prediction. We are to
wrestle with such deception.
in the synagogues. You will stand before governors and kings because of me, as a
witness to them. 13:10 First the gospel must be preached to all nations. 117 13:11 When they
114
Unless otherwise indicated, all translations are taken from The NET Bible.
Mark 13:7-8 suggest that the end is still a long way off. Jesus claims that the future unfolding
115
of many severe events will be only the beginning of birth pangs—a common symbol of a coming
monumental event.
I can’t help but wonder what countries Lindsay would identify if he produced a sequel today:
116
the preaching of the Gospel to all nations. Many believe that Jesus cannot return until the Gospel is
preached to every living soul. Some seek to bring about the return of Christ by preaching to every soul—
as if Jesus will immediately return the very moment that last person hears the Gospel. Note the interesting
difference between Mark 13:10 and Matthew 24:14.
118
Many find the fulfillment of this prediction in Acts 4:8ff.
119
Mark 13:9b-13 finds it parallel in Matthew 10:17-22, instead of in Matthew’s Olivet Discourse
(24-25).
He is also not teaching that endurance is a necessary prerequisite to salvation, but that you will
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know those who have truly been saved because they will still be standing after persecution. This is
especially important to Mark’s original reader—Christians persecuted by the Romans. Remember the
purpose of the Gospel—it is a lasting response Mark is attempting to evoke.
not give its light; 13:25 the stars will be falling from heaven, and the powers in the
heavens will be shaken.121 13:26 Then everyone will see the Son of Man coming in the
clouds with great power and glory. 13:27 Then he will send angels and they will gather his
elect from the four winds, from the ends of the earth to the ends of heaven.
13:28
“Learn this parable from the fig tree: whenever its branch becomes tender and puts
out its leaves, you know that summer is near. 13:29 So also you, when you see these things
happening, know that he is near, right at the door. 13:30 I tell you the truth, this
generation will not pass away until all these things take place. 122 13:31 Heaven and earth
will pass away, but my words will never pass away.
13:32
“Now about that day or hour no one knows, neither the angels in heaven, nor the
Son, except the Father. 13:33 Watch out! Stay alert! For you do not know when the time
will come. 13:34 It is like a man going on a journey. He left his house and put his slaves
in charge, assigning to each his work, and commanded the doorkeeper to stay alert. 13:35
Stay alert, then, because you do not know when the owner of the house will come—
whether during evening, at midnight, when the rooster crows, or at dawn— 13:36 or else
he might find you asleep when he comes suddenly. 13:37 What I say to you I say to all:
Stay alert!”
The moral of the story: Be prepared! It is precisely at this point in Matthew’s Gospel that Matthew
records Jesus’ parables about preparation (lamps) and stewardship responsibility (talents).
“Drop-in visits” are not as common in today’s culture as they were in the time of our grandparents. It
is considered poor etiquette to surprise a friend or neighbor without calling them ahead of time. Although
our home is not always perfectly tidy, my wife and I enjoy drop-in guests. Usually we say something like,
“I wish I’d known you were coming, and I would have straightened up a little.” The Lord is a drop-in
visitor. He promises to drop in unexpectedly; He will not call ahead. Is your house in order? He will not
accept excuses. He has warned us in advance that we should be prepared.
Do you experience restlessness, knowing that you are not precisely where God wants you? Do you
have in the back of your mind plans to change someday—to begin to pray or to read your Bible or to share
your faith or to attend church more regularly? Are you ready to give an account today? Sixty-two percent
of Americans claim to believe that Jesus is coming back; I wonder how many of them are prepared for His
return.
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: meditate, reflect, memorize, reread, etc. Our meditation
verse for this lesson is Mark 13:35:
Stay alert, then, because you do not know when the owner of the house will come—
13:35
121
Isaiah 13:10 and 34:4 are in view with the celestial bodies.
122
Jesus promises that “this generation” will not pass away until all these things take place. Yet
then He claims to not know the day or the hour. This suggests to me that “this generation” is a broader
designation than merely those alive at the time.
and the experts in the law were trying124 to find a way to arrest Jesus by stealth and kill
him. 14:2 For they said, “Not during the feast, so there won’t be a riot among the
people.”
14:3
Now while Jesus was in Bethany at the house of Simon the leper, reclining at the
table, a woman came with an alabaster jar of costly aromatic oil from pure nard. After
breaking open the jar, she poured it on his head. 14:4 But some who were present
indignantly said to one another, “Why this waste of expensive ointment? 14:5 It could
have been sold for more than three hundred silver coins and the money given to the
poor!” So they spoke angrily to her. 14:6 But Jesus said, “Leave her alone. Why are you
bothering her? She has done a good service for me. 14:7 For you will always have the
poor with you, and you can do good for them whenever you want. But you will not
always have me. 14:8 She did what she could. She anointed my body beforehand for
burial.125 14:9 I tell you the truth, wherever the gospel is proclaimed in the whole world,
what she has done will also be told in memory of her.”
123
Unless otherwise indicated, all translations are taken from The NET Bible.
The verb here is an iterative imperfect, meaning the religious leaders “kept trying” to find a
124
way to apprehend Jesus. The religious leaders did not want to apprehend Jesus publicly because the crowd
thought that He—like John (11:32)—was a prophet.
125
This is the second time in Jesus’ public ministry that He is anointed. The first was an act of
worship; this one is in preparation for His death.
their hands. 14:11 When they heard this, they were delighted and promised to give him
money. So Judas began looking for an opportunity to betray him.
This bottle of costly oil was worth about a year’s wages. That’s a lot of money to pour out! I’ve often
read this story and reacted with these onlookers: What a waste! How much good could have been
accomplished if only the oil had been sold and the money properly budgeted? In fact, the Gospel of
Matthew tells us that those who were disgruntled about the seeming waste were the disciples themselves
(26:8).
Judas Iscariot was the designated treasurer of the Twelve and Jesus, according to John’s Gospel. The
record of his betrayal of Jesus immediately follows the incident of the “wasted” perfume in Mark and
Matthew, leading many to conclude that the two were related incidents. He, representing the disciples’
misplaced priorities, was overly financially minded. And they all failed to realize a person of Jesus’ true
stature deserved more than flavored water. The God-man was worthy of even more than this expensive oil.
This unnamed woman responded appropriately to the true identity of Jesus, though His closest
followers did not. She alone passed the test of her priorities. She was preoccupied with Jesus alone,
evidenced by her eagerness to sacrifice such a valuable commodity for Him.
There are many good things vying for our preoccupation. The disciples were preoccupied with the
poor, wanting to sell the oil and care for the poor with the proceeds. What good things threaten to steal
your preoccupation away from your Lord? Are you preoccupied with the poor? Your family? Education?
Evangelism? The Bible? These are all very good things, but, as Christians, we have only one top priority:
the Lord Jesus Christ. Preoccupation with anything else indicates that our priorities, like those of the
disciples, need rearranging.
sacrificed, Jesus’ disciples said to him, “Where do you want us to prepare for you to eat
the Passover?” 14:13 He sent two of his disciples126 and told them, “Go into the city, and
a man carrying a jar of water will meet you. Follow him. 14:14 Wherever he enters, tell
the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat
the Passover with my disciples?”’ 14:15 He will show you a large room upstairs, furnished
and ready. Make preparations for us there.” 14:16 So the disciples left, went into the city,
and found things just as he had told them; and they prepared the Passover.
14:17
Then, when it was evening, he came to the house with the twelve. 14:18 While they
were at the table eating, Jesus said, “I tell you the truth, one of you eating with me will
betray me.” 14:19 They were distressed, and one by one said to him, “Surely not I?” 14:20
He said to them, “It is one of the twelve, one who dips his hand with me into the bowl.
14:21
For the Son of Man will go as it is written about him, but woe to that man by whom
the Son of Man is betrayed! It would be better for him if he had never been born.”
While they were eating, he took bread, and after giving thanks 127 he broke it, gave it
14:22
to them, and said, “Take it. This is my body.” 14:23 And after taking the cup and giving
thanks, he gave it to them, and they all drank from it. 14:24 He said to them, “This is my
blood, the blood of the covenant, that is poured out for many. 14:25 I tell you the truth, I
will no longer drink of the fruit of the vine until that day when I drink it new in the
kingdom of God.” 14:26 After singing a hymn, they went out to the Mount of Olives.
14:27
Then Jesus said to them, “You will all fall away, for it is written,
Just like He sent the two to locate for Him a fowl for the Triumphal Entry, now He sends two
126
(Peter and John; see Luke 22:8) to make arrangements for the Passover meal. They noticed the “sign”—a
man did not customarily carry water jars, only women.
127
The better translation in 14:22 is “blessed” not “gave thanks.”
here while I pray.” 14:33 He took Peter, James, and John with him, and became very
128
A quotation from Zechariah 13:7.
him came a crowd armed with swords and clubs, and sent by the chief priests and
experts in the law and elders. 14:44 (Now the betrayer had given them a sign, saying,
“The one I kiss is the man. Arrest him and lead him away under guard.”) 14:45 When
Judas came, he went to Jesus immediately and said, “Rabbi!” and kissed him. 14:46 Then
they took hold of him and arrested him. 14:47 One of the bystanders drew his sword and
struck the high priest’s slave, cutting off his ear. 14:48 Jesus said to them, “Have you
come with swords and clubs to arrest me like you would an outlaw? 14:49 Day after day I
was with you, teaching in the temple courts, yet you did not arrest me. But this has
happened so that the scriptures would be fulfilled.” 14:50 Then all the disciples left him
and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to
arrest him, 14:52 but he ran off naked, leaving his linen cloth behind.129
Peter (according to John 18:10) pulls his sword in an effort to defend Jesus. However, his demeanor
changes when he learns that Jesus is going to go peacefully. Peter is willing to fight for Jesus, but he is not
willing to go to trial for him.
Notice the contrast between the beginning of this section and the end. At the beginning, the disciples
were confident by His side, enjoying a meal without a care in the world. At the end, Jesus is alone.
Even though they maintained the best of intentions, when put to the test every last disciple abandoned
Jesus. What would it take for you to fall away (Greek, , “scandalize”) from Jesus? A
“scandal” is an offensive thing in which we refuse to participate. What are you unwilling to do for God?
What area of weakness would prevent you from persevering in your faith and finishing strong? Fear,
pride, lust, greed, money?
129
Tradition has it that the young man who fled naked was Mark.
A Follower’s Substitute
Mark 14:53 – 15:41
Introduction
This lesson features the climactic moments in the Gospel of Mark: The crucifixion of Jesus. We will
also learn the message of the Gospel in three words (sin, substitution, and faith), as demonstrated by three
figures that Jesus encounters in this passage. Perhaps a review of Passion Week would be helpful at this
time. Passion Week began when Jesus entered Jerusalem (the Triumphal Entry) exactly one week before
His resurrection. This Sunday has traditionally been called Palm Sunday, so named for the palm branches
spread out before our entering Lord. On Monday of Passion Week Jesus entered the temple and cleansed
it. On Tuesday or Wednesday of Passion Week Jesus delivered the Olivet Discourse. On Thursday the
events of the Last Supper, Gethsemane, betrayal, arrest, and abandonment all took place. Today’s passage
records the dark events of Friday of Passion Week, beginning in the wee hours of the morning.
Mark enjoys describing individuals who encounter Jesus. In this lesson, three such encounters will be
highlighted. One person had known Jesus for more than three years; one never met Jesus, but nevertheless
benefited from His death; one responded perfectly to Jesus after his first encounter with Him.
came by. 14:67 When she saw Peter warming himself, she looked directly at him and said,
“You also were with that Nazarene, Jesus.” 14:68 But he denied it: “I don’t even
understand what you’re talking about.” Then he went out to the gateway, and a rooster
crowed. 14:69 When the slave girl saw him, she began again to say to the bystanders,
“This man is one of them.” 14:70 But he denied it again. A short time later the bystanders
again said to Peter, “You must be one of them, because you are also a Galilean.” 14:71
130
Unless otherwise indicated, all translations are taken from The NET Bible.
131
It was Peter who followed Jesus at a distance. Though, according to John 18:15-16, another
disciple accompanied Peter.
experts in the law and the whole Sanhedrin tied Jesus up, led him away, and handed
him over to Pilate. 15:2 So Pilate asked him, “Are you the king of the Jews?” He replied,
“You say so.” 15:3 Then the chief priests began to accuse him repeatedly. 15:4 So Pilate
asked him again, “Have you nothing to say? See how many charges they are bringing
against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
During the feast it was customary to release one prisoner to the people, whomever
15:6
they requested. 15:7 A man named Barabbas was imprisoned with rebels who had
committed murder during an insurrection. 15:8 Then the crowd came up and began to ask
Pilate to release a prisoner for them, as was his custom. 15:9 So Pilate asked them, “Do
you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief
priests had handed him over because of envy.) 15:11 But the chief priests stirred up the
crowd to have him release Barabbas instead. 15:12 So Pilate spoke to them again, “Then
what do you want me to do with the one you call king of the Jews?” 15:13 They shouted
back, “Crucify him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But
they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the
crowd, Pilate released Barabbas for them. Then after he had Jesus flogged he handed
him over to be crucified.
So the soldiers led him into the palace (that is, the governor’s residence) and called
15:16
together the whole cohort. 15:17 They put a purple cloak on him and after braiding a
crown of thorns, they put it on him. 15:18 They began to salute him: “Hail, king of the
Jews!” 15:19 Again and again they struck him on the head with a staff and spit on him.
Then they knelt down and paid homage to him. 15:20 When they had finished mocking
him, they stripped him of the purple cloak and put his own clothes back on him. Then
they led him away to crucify him.
Who are Pilate and Herod? Pilate was the Roman governor of Judea ( A.D. 26-36), where Jerusalem
was located. His residence was in Caesarea, though he travelled to Jerusalem during festivals and stayed
in the late Herod the Great’s pallace. Herod Antipas was governor of Galilee, though he too enjoyed
making the trip to Jerusalem for the festivals. Luke records that when Pilate learned that Jesus was a
Galilean, he sent Him to Herod (the Galilean governor) since he was in town. Herod then sends Jesus back
to Pilate, who ultimately sentences Jesus to crucifixion.
They chose to release Barabbas over Jesus. I find it ironic that when Jesus proved to be a different
type of Savior than they wanted, they chose to replace Him with one who was what they wanted—a
political insurrectionist. Many thought Jesus, as the Messiah, would lead a revolt and conquer Rome;
Barabbas had done just that. Do you serve the Christ who is or the Christ you want?
Flogging was not necessarily a part of crucifixion. Pilate was probably trying to disuade the crowd
from crucifying Jesus (John 19:4-5). When they persisted, though, he had no choice.
Mark 15:16 describes the whole cohort, which comprised hundreds of soldiers. They struck him on
the head with the staff after they had placed the crown of thorns on his head. Mockery ensued, beatings,
etc. The crucifixion of Jesus was a lengthy, painful process, not a point in time. Perhaps the most painful
part of the episode was their kneeling before Jesus in mockery, though it certainly foreshaddowed
everyone’s kneeling before Him one day (Phil. 2:10-11).
Mark’s details pertaining to Barabbas paint a vivid picture of what Jesus did for you and me.
Barabbas had been judged and legally condemned. Barabbas was guilty. Barabbas deserved death.
Barabbas could do nothing to free himself. Jesus took the place of Barabbas and died on Barabbas’ cross.
Barabbas was released. I am Barabbas.
Simon of Cyrene, the father of Alexander and Rufus. 15:22 They brought Jesus to a place
called Golgotha (which is translated, “Place of the Skull”). 15:23 They offered him wine
132
Jesus refused a mixture that would have deadened the pain.
A Follower’s Opportunity
Mark 15:42 – 16:8
Introduction
In the days before modern harbors, a ship was forced to wait for the flood tide before it could make it
to port. The term for this situation in Latin was ob portus (ob, toward; portus, port), that is, a ship would
approach its port and wait for the moment when it could ride the turn of the tide to harbor.
The English word opportunity was originally derived from this term. The captain and the crew were
ready and waiting for that one moment, for they knew that if they missed it they would have to wait for
another tide to come in. Shakespeare turned this background of the exact meaning of opportunity into one
of his most famous passages. It’s from Julius Caesar, Act 4, Scene 3:
There is a tide in the affairs of men,
Which, taken at the flood, leads on to fortune;
Omitted, all the voyage of their life
Is bound in shallows and in miseries.
On such a full sea are we now afloat;
And we must take the current when it serves,
Or lose our ventures.
Before finishing his story, Mark wants to provide his reader with three very simple but important truths,
and one very important opportunity.
the day before the Sabbath), 15:43 Joseph of Arimathea, a highly regarded member of the
council,134 who was himself looking forward to the kingdom of God, went boldly to
Pilate and asked for the body of Jesus. 15:44 Pilate was surprised that he was already
dead. He called the centurion and asked him if he had been dead for some time. 15:45
When Pilate was informed by the centurion, he gave the body to Joseph. 15:46 After
Joseph bought a linen cloth and took down the body, he wrapped it in the linen and
placed it in a tomb cut out of the rock. Then he rolled a stone across the entrance of the
tomb. 15:47 Mary Magdalene and Mary the mother of Joses saw where the body was
placed.
Friday of Passion Week (or Holy Week) was preparation day, and the Sabbath traditionally began at
sundown on Friday.
One should always ask when approaching a text of Scripture, “Why is this text here?” This passage
exists simply to highlight that Jesus was truly dead—not mostly dead, not dead tired, not even just
critically wounded, but dead. Five different proofs are given here that Jesus was in fact dead (the other
Gospels include more):
133
Unless otherwise indicated, all translations are taken from The NET Bible.
134
If Joseph was a member of the “Council” (i.e., the Sanhedrin), then didn’t he vote for Jesus’
execution (cf. 14:53, 55, 64)? Not necessarily (see Luke 23:51). By requesting Jesus’ body, Joseph was
aligning himself with this dead Messiah.
This verse describes Saturday’s events (though after sundown, so technically Sunday for the
135
Jew). Since this was after sunset on the Sabbath, they were permitted to engage in commerce. Also on
Saturday—according to Matthew 27:62-66—the stone was sealed and a guard was placed at the tomb.
136
Pay careful attention to the time of the event. I’ve always found it interesting that Jesus arose
at the first hour He could, while still remaining faithful to prophecy. The third day was Sunday. He could
have arisen any time on Sunday, but as though death could hold Him no longer, it happened very early in
the morning—BEFORE the women arrived.
137
This “young man” dressed in white clothes is an angel, according to Matthew 28:2.
them. And they said nothing to anyone, because they were afraid.
And there the story ends. The Gospel of Mark ends in open-ended fashion, at v. 8. Later manuscripts
exhibit scribal tendencies to smooth out the abrupt ending of Mark by adding extra verses. These extra
verses contain “happy endings,” where Jesus appears to the emboldened disciples and commissions them.
However, the earliest and best manuscripts end abruptly with v. 8. The earliest and best biblical
manuscripts do not contain 16:9-20, and the style and vocabulary of this section are not characteristic of
Mark’s Gospel. Thus, Mark probably finished his Gospel with verse eight. Due to the abrupt nature of this
ending, however, well-meaning scribes appended the Gospel with an exciting (though fabricated)
conclusion and commission by the risen Lord (similar to the other Gospels). Of course, the story doesn’t
end there. These witnesses eventually did tell the disciples and the disciples did tell the world (as the other
Gospels rightly explain).
Why would Mark end his Gospel so abruptly? It is a literary device designed to involve the reader to
the highest degree. The reader is left to complete the story with his own response to this Gospel.
Remember, the Gospel of Mark was written to evoke a lasting response in word and deed to the true
identity of Jesus. We’ve examined dozens of responses to Jesus over the last several weeks. Mark leaves
the story open-ended for the reader to enter the picture and take over where Mark leaves off. It’s now our
turn to participate. This is our opportunity. What will we do with this story? What will we do with Jesus?
The Gospel of Mark was written to evoke a lasting response to the true identity of Jesus. What’s your
response? You and I have the awesome privilege and responsibility to fill in the remainder of the chapter.
As I see it, we have three choices: Reject Jesus, Embrace Jesus, or Ignore Jesus in hopes that he’ll go
away.
Meditation Verse
We conclude each lesson with one verse from the passage we’ve studied. We refer to it as a
“meditation verse” to leave a broad range of uses: meditate, reflect, memorize, reread, etc. Our meditation
verse for this lesson is Mark 16:6:
But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who
was crucified. He has been raised! He is not here. Look, there is the place where they
laid him.”