Through the Bible - Mark

Father, thank you for your word. Lord Jesus, you prayed there in John 17 that you desire to sanctify us by your truth, by your word. I pray, as we continue with this book-by-book study through the New Testament, that you would continue that work in each of us. Not just when we're gathered here on Saturday nights, but as we're reading through your word during the week. Would you be pointing out those passages that speak to us, guiding us in all truth and teaching us all things?

Tonight, as we look at the Gospel of Mark, I pray that you would be exalted once again. The work that you came to do, the work that you accomplished as you cried there on the cross, "It is finished." Once again, we get a chance to look at that awesome work that we call the gospel, the good news of what you've done for us. We praise you and thank you that we are a privileged people, your own peculiar people. You've called us to be a special treasure unto you. I ask that you would equip us to shine wherever we go with your grace, your truth, and the glorious gospel. For we ask it in Jesus' name. Amen.

Last week, we began the gospels with a look at the Gospel of Matthew, that great message written by Levi, the tax collector, whom Jesus named Matthew. He wrote from a Jewish perspective to a Jewish audience, serving as the real bridge from the Old Testament to the New. The Old Testament, especially the last several books, were the prophetic books that looked forward to the coming of the Messiah, both his first and second coming. Matthew is truly the logical bridge from the Old Testament to the New, as he focuses on Jesus being the fulfillment of many of those prophecies, particularly regarding his first coming as a king.

Jesus is presented in the Gospel of Matthew, where we see his genealogy from his birth to his death and how he relates to King David as the son of David. Many great things are shown in the Gospel of Matthew. As we come to the Gospel of Mark, we see Jesus revealed in a different light. We talked a bit last week about why there are four Gospels and how these four Gospels reveal different characteristics of Jesus.

The Gospel of Mark is the shortest of the four Gospels and is very fast-paced. How many of you read through it this last week? Sixteen chapters? More of you read through it this week than last week? You may have noticed the words "straightway" or "immediately" repeated over and over again. The word in the original language is "euthos" in Greek, and it appears over 40 times in the Gospel of Mark. This fast pace contributes to the overall emphasis and focus of the Gospel, which is on Jesus as the servant.

The theme verse for the book is Mark 10:45. If you want to turn there briefly, Jesus' disciples in Mark 10 are discussing among themselves who would be the greatest in the kingdom. When Jesus asks them about it, they say they haven't really been talking about anything. He immediately begins to speak to them about those who would be great. In verse 44, he says, "For even the Son of Man came not to be ministered unto, but to minister and to give his life a ransom for many." This verse encapsulates the theme: even the Son of Man came not to be served, but to serve and to give his life a ransom for many.

Today, during the men's breakfast, we were in the book of Philippians. In Philippians 2:5, it says, "Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not think it robbery to be equal with God, but made himself of no reputation and took upon himself the form of a servant." Being made in the likeness of man, he was found in fashion as a man, and he humbled himself and became obedient to death, even the death of the cross.

Thus, Jesus, being God, became a man, but more than just becoming a man, he became the servant of all. The Gospel of Mark reveals Jesus as this servant and was written primarily to a Roman audience.

In fact, many Bible scholars believe that the Gospel of Mark was written from Rome near the time of Peter's death. Peter died in A.D. 68, and it is believed by many that the Gospel of Mark is the first of the Gospels written, likely between A.D. 50 and A.D. 68. However, there is more of a leaning towards the later date when Peter himself was in Rome. You may remember that Peter was crucified, head down, there in Rome. They believe that they even know the exact location where Peter was killed.

Mark was a companion of Peter's. When we read the Gospel of Mark, we need to recognize that it wasn't written by one of Jesus' disciples or one of the Twelve. Instead, Mark was a companion of Peter, and he likely received this revelation of the Gospel of Jesus Christ through him. In fact, there are many who believe we actually see Mark in the Gospel of Mark, specifically in Mark chapter 15. There is a very interesting verse there, just as Jesus is being betrayed in the Garden of Gethsemane. At the end of Mark chapter 14, it says in verse 51, "And there followed him a certain young man, having linen cloth cast about his naked body. And the young man laid hold on him, and he left the linen cloth and fled from them naked." Many people believe that this young man is probably John Mark.

John Mark came from a fairly prominent family in the city of Jerusalem. He was the nephew of Barnabas, who we will look at a little more when we get into the book of Acts. Barnabas was one of the early Christians who, you may remember, sold a parcel of land at the end of Acts chapter 4 and gave everything he had to the church. They used the proceeds for ministry to those who were poor among them.

Then, of course, Ananias and Sapphira come up. They also sold a parcel of land but gave only a portion of the money to the church while pretending to have given everything. They lied to the Holy Spirit and to the church of God in that instance. Barnabas, you'll remember, was the traveling companion of Paul during his first missionary journey. When they set out on that journey in Acts chapter 13, one of the men traveling with them was a guy by the name of John Mark. However, he didn't stick around for very long; he went back to Jerusalem and returned to Israel.

So, on the second missionary journey, when Barnabas and Saul were getting ready to go back out...

To visit the churches that they had planted, Barnabas wanted to bring John Mark with him. Paul, however, strongly disagreed. He said, "Absolutely not. We're not bringing that guy with us. He left us before." Paul was one of those stern individuals who didn't put up with nonsense. Some of you may recognize that kind of personality because you might be that way yourself. For instance, Victoria is playfully punching Donovan in the shoulder over there; perhaps Donovan has that kind of personality as well.

Paul was not one to tolerate issues, and he did not want John Mark to accompany them. This disagreement created significant contention between Paul and Barnabas. In fact, the contention was so strong that they severed ties. Barnabas took John Mark and went toward Cyprus, while Paul took Silas and headed up toward Galatia and ultimately into Europe, including Philippi.

John Mark was the individual Paul wanted nothing to do with. However, we later see a reconciliation. As you read through Paul's later letters, you find him instructing Timothy to send John Mark to him because he is useful to him in the ministry. This indicates that there was ultimately a reconciliation; don't think that Paul had a hard heart and wanted nothing to do with this man.

Mark spent more time with Peter and received the gospel that he wrote, likely for a Roman audience and very likely from Rome. There are many words in the Gospel of Mark that are in Latin rather than Greek. Additionally, when you read through the book of Mark, you will notice that he does not mention the Old Testament prophecies about Jesus nearly as much as the other gospel writers, particularly not as much as Matthew. This is because he was writing to a crowd that was not familiar with the Old Testament prophecies.

Mark reveals Jesus as a servant and does so with a very fast pace, using words like "immediately" and "straightway." The primary focus of this gospel is on that last passion week of Christ. I made the comment last week that the gospels are passion narratives with extended introductions. The Gospel of Mark, however, does not have as much of an extended introduction. By the time you reach Mark 8, verse 31, Jesus begins to prepare his disciples for his departure. He tells them from Caesarea Philippi, "We're going to Jerusalem, and the Son of Man is going to be betrayed and delivered over to the chief priests, who will then hand him over to the Gentiles. He will be crucified." Each time, he adds, "and he will rise again on the third day." Yet, his disciples did not understand this. In fact, the Gospel of Mark reveals...

Jesus' disciples just didn't get it when He said He would rise again on the third day. The Gospel of Mark reveals different aspects of Jesus and His ministry that the other Gospels do not. As I mentioned, it has a strong focus on the last eight days of Jesus' life, with 40% of the Gospel dedicated to that period. Mark is directly trying to bring his readers to a place of conversion. When you read Peter's letters, you see that this is often his focus as well; he wanted people to know the Gospel truth.

For our purposes tonight, we will look at the Gospel as it divides into two different sections. The first eight chapters deal with the Son of Man coming to minister. Remember that Mark 10:45 is the theme verse of the whole book: "For the Son of Man came not to be served, but to serve, and to give His life a ransom for many." In these first eight chapters, we really see the Son of Man who came to serve.

In the first chapter, the initial verses provide the credentials for His service. It begins with, "The beginning of the Gospel of Jesus Christ, the Son of God." He does not mince words; from the very beginning, He wants to proclaim that Jesus is the Christ, the Anointed One, the Messiah. Not only is He the Anointed One, but He is also the Son of God.

As it is written in the prophets, there are really only two references to the prophets in the Gospel of Mark, and this is the first one: "Behold, I send my messenger before your face." Who is that messenger? Isaiah 40 tells us it is John the Baptist. There was one who came to proclaim the way of the Lord: "I send my messenger before thy face, which shall prepare the way before thee. The voice of one crying in the wilderness, prepare ye the way of the Lord. Make straight His paths." This is found in Isaiah 40:3.

Mark then focuses on who this messenger is. John did baptize in the wilderness and preached the baptism of repentance for the remission of sins. People from all the land of Judea and all those from Jerusalem went out to him and were baptized in the River Jordan, confessing their sins. John was clothed with camel's hair and had a girdle of skin about his loins. He ate locusts and wild honey. I love John the Baptist. Every time I think of him, I picture a guy like John Corson or Ken Graves—just a mountain man, you know, clothed in camel's hair.

And so forth. He preached, saying, "There comes one mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose. I indeed baptize you with water, but he shall baptize you with the Holy Ghost."

And it came to pass in those days that Jesus came from Nazareth of Galilee, and he was baptized of John in the Jordan. Straightway, coming up out of the water, he saw the heavens opened and the Spirit, like a dove, descending upon him. There came a voice from heaven saying, "Thou art my beloved Son, in whom I am well pleased." Immediately, the Spirit drove him into the wilderness. He was there in the wilderness for 40 days, tempted of Satan, and was with the wild beasts, and the angels ministered unto him.

Now, after that, John was put in prison, and Jesus came unto Galilee, preaching the gospel of the kingdom. There are some similarities, obviously, to the Gospel of Matthew because in Matthew we are introduced to John the Baptist, who is preaching, "Repent, for the kingdom of heaven is at hand." Then Jesus goes into the wilderness after being baptized to be tempted, and he comes back preaching the kingdom of God, just as we see with Mark.

But notice, that took four chapters in the Gospel of Matthew, and it has taken 14 verses in the Gospel of Mark. There is a real fast pace to this. He is trying to get to the point. It's like one of those novels that you pick up, and from the very first page, it just envelops you in the story and takes you through whatever is going on here. Mark is doing that as he gives this gospel account.

Jesus came preaching the gospel of the kingdom and saying, "The time is fulfilled. The kingdom of God is at hand. Repent and believe the gospel." Repent and believe the gospel, the good news. That good news that ultimately this whole book that is being written here is going to focus upon.

As he walked by the Sea of Galilee, he saw Simon and Andrew, his brother, casting their net into the sea, for they were fishers. Jesus said unto them, "Come ye after me, and I will make you to become fishers of men."

Now underline or highlight the words "I will make you." He says, "You follow me, and I will make you." I’m going to make you what you have been trying to make yourself for all these years. Peter never caught a fish in the gospels apart from Jesus' help. The great fisherman of the scriptures. That doesn't mean that he didn't have a very prosperous fishing business, but as we see him in the gospels, never once do you see him catch a fish without Jesus' divine intervention saying, "Cast on the other side, buddy."

And so he says here, "Come and follow me, and I will make you."

Every time I read through the words of Jesus, I think about all the things we are trying to make of ourselves. What are we trying to do and make of ourselves in our lives? Jesus has given us gifts, talents, and abilities. He has given us desires, even. Ultimately, we are to use those desires, abilities, and talents for His glory, for His kingdom, and for His purposes.

What is it that you have been seeking for so long to try and make of yourself? Here, Jesus says, "Come, follow me, and I will make you." He promises to make us fishers of men, and straightway they followed Him. They forsook their nets and followed Him. When they had gone a little further, He saw James, the son of Zebedee, and John, his brother, who were also in the ship mending their nets. Straightway, He called them, and they left their father Zebedee in the ship with the hired servants and went after Him.

They went into Capernaum, and straightway on the Sabbath, He entered into the synagogue and began to teach. As we follow Jesus here at the beginning of the Gospel of Mark and as you follow His ministry, remember that the Son of Man came not to be ministered unto, but to minister. This is the first half of the book: Jesus came to minister. We have His credentials for His servanthood, and then the ministry of the servant, the ministry of Jesus, begins as He calls His disciples to Himself. By this point, we have seen four of them called to Him, and then He begins His ministry, His service.

We see the authority of Jesus and the power of Jesus in several different forms in these eight chapters. It first comes in His authority over men. He says to these men, "Come and follow me." What do they do? They forsake what they are doing and follow Him. The first thing we see of Jesus' service, of Jesus' ministry, is His authority over men.

After they begin to follow Him, where does He go? Immediately, on the Sabbath day, He entered into the synagogue. What did He do there? He taught. Now we see His authority in teaching. Look at verse 22: "They were astonished at His doctrine, for He taught them as one that had authority and not as the scribes." We considered this in the Sermon on the Mount last week in Matthew chapter 5, where Jesus would say things like, "You have heard that it has been said of old time, but I say unto you." He spoke with authority.

All the other rabbis did not quote all the other commentators, the Mishnah, and the Midrash in his time. He would say, "I say unto you." Here, he taught as one that had authority, and they were astonished at his doctrine.

In the synagogues, there was a man with an unclean spirit. He cried out, saying, "Let us alone. What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know who you are. You're the Holy One of God." Jesus rebuked him, saying, "Hold your peace and come out of him." When the unclean spirit had torn him, it cried with a loud voice and came out of him.

We see his authority over men, his authority in teaching, and now his authority over the powers of darkness and unclean spirits. Jesus speaks a word: "Come out of him." What happens? With authority, he speaks, and the demons listen to him and come out of people. This is seen repeatedly in the Gospel of Mark.

As we continue through the passage in chapter 2, we see that Jesus has authority over sin. A man, born by four men, was brought to him. The man was a paralytic, and they couldn't get to Jesus because of the crowd in the house where he was in Capernaum. They opened up a hole in the ceiling and lowered the man down to Jesus.

What are the first words that Jesus says to this man? "Son, your sins are forgiven." The people sitting there were astonished at what he said. In fact, some thought, "This guy blasphemes because only God can forgive sins." Jesus said to them, "What do you think is more difficult: to say to the man, 'Son, your sins are forgiven,' or 'Rise, take up your bed and walk'?"

So that you might know, notice what Jesus says: "So you might know that the Son of Man has power on earth to forgive sin," he says to the man, "Rise, take up your bed and walk." The miracle that Jesus performed there was to substantiate the message. The miracles are always given to substantiate the message.

We talked about that a little bit last week. Jesus did not come to perform miracles; he did not come to raise the dead, heal the sick, or cast demons out of people. He came to preach the gospel. We saw that in Matthew, and we will see it here in Mark. Early in the morning, his disciples came to him in Mark chapter 1, verse 38, and said, "Everybody's looking for you because they want you to heal their sicknesses." He replied, "I must go unto the next towns, for I am come to preach the gospel." The whole purpose of his coming was to preach, and the miracles are to substantiate the message.

With His words, I can forgive sin. He says, "Son, your sins are forgiven." Everybody goes, "This doesn't make sense. This guy blasphemes." And He says, "So that you might know that the Son of Man has power, has authority to forgive sin, rise, take up your bed and walk."

So, Jesus has authority over man. He has authority in teaching. He has authority over unclean spirits. We see in chapter 2, verses 1 through 12, that He has authority over what? So that you might know that the Son of Man has power, exousia, authority to forgive sin. Jesus has authority over sin.

We also see in that same chapter, in chapter 2 and also in chapter 3, that Jesus has authority over the Sabbath day. You remember that He went into the synagogue there in Capernaum on the Sabbath day, and there was a man with a withered hand. He asks those scribes and Pharisees that were there, "Is it lawful for me to heal on the Sabbath day or to do good or to do evil on the Sabbath day?" They wouldn't answer the question.

So, Jesus is angered with them because they won't answer the question. He says to the man, "Stretch forth your hand," and he does. This reveals that He is the Lord of the Sabbath. He has authority over the Sabbath.

As you move on to chapters 4 and 6, you see two great pictures of Jesus as He is with His disciples, traveling on the Sea of Galilee. Remember, at least four of them were fishermen. They spent their whole lives on the Sea of Galilee. In chapter 4, they get into a boat, and Jesus goes to the back of the boat and is sleeping there on a pillow. A great storm comes up, and the water is now in the boat.

It's good for a boat to be in the water, but it's not good for the water to be in the boat. The disciples are fearful, and they come to Jesus, who is sleeping, and they wake Him up, saying, "Don't you care that we're perishing?" He stands up, rebukes the wind and the waves, and what happens? There is a great calm. He says, "Peace, be still."

There is a great calm, and the people with Him, His disciples, what is their reaction? They were afraid. "Who is this guy that even the wind and the waves obey His voice?"

Jesus reveals in chapter 4, and He does this again in chapter 6, that He has power and authority over nature. So, Jesus has authority over man, authority in teaching, authority over unclean spirits, authority over sin, authority over the Sabbath, and authority over nature.

Now, we skipped over one that's very important. Let's go back to chapter 1 briefly.

You remember there was Jesus in the synagogue on the Sabbath day. In verse 25, He rebuked the man, saying, "Hold your peace and come out of him." The unclean spirit tore him and cried with a loud voice, and came out of him. They were all amazed, insomuch that they questioned among themselves, "What is this thing? What is this new doctrine? For with authority, He commands unclean spirits, and they do obey Him." Immediately, His fame spread abroad throughout all the region round about Galilee.

Forthwith, there's that word again, a different translation of it in the King James Version. When they came out of the synagogue, they entered into the house of Simon and Andrew, along with James and John. Simon's wife, now this is a real problem for those who believe that Simon was celibate, had a mother who lay sick with a fever. They came and told Jesus of her, and He came, took her by the hand, and lifted her up. Immediately, the fever left her, and she served Him.

At evening, when the sun had set, they brought unto Him all those that were diseased and those that were possessed with devils. The city was gathered together at the door. He healed them that were sick with diverse diseases and cast out many devils. He suffered not the devils to speak because they knew Him.

Here we see that Jesus has authority and power over sickness and disease. We see it several times in the Gospel of Mark as He heals those who are blind and touches and heals a leper. In this same passage of Scripture, which is very powerful, a leper comes to Jesus. They were to distance themselves from all those who were clean, covering their faces and crying "unclean, unclean" as they traveled around. Here, this leper comes right up to Jesus, which was a faux pas. You don't do that kind of stuff. He says to Him, "I will that you would make me clean." Jesus makes him clean, but He reaches out and touches him. I'm sure that most of the people gasped when they saw Him do this, but the man was no longer a leper as soon as Jesus touched him. It wasn't a problem for Jesus to do so; He has authority and power over sickness and disease.

In Mark chapter 5, Jesus comes into one city near Galilee, and a man comes to Him who was a ruler over one of the synagogues. The man's name was Jairus, and he comes to Jesus crying out, "I need you to come with me."

For my daughter lies at the point of death. In verse 23, I pray thee, come and lay your hands on her that she may be healed and live. As He is on His way to Jairus' house, He is thronged with people, all pressing in around Him. There is a woman who has an issue of blood for twelve years. She comes in behind Jesus, believing in her heart, "If I just touch the hem of His garment, I'll be made whole." She touches Him, and immediately she is healed.

Jesus stops in the midst of all this and asks, "Who touched me? Who touched me?" His disciples respond, "You're nuts! Everybody's touching you. Why are you even asking?" He replies, "No, I sense that virtue has gone out from me; power has gone out from me." This woman, fearful, is called out by Jesus. He points her out and asks, "Who touched me?" She comes forward and confesses, "I touched you," explaining the whole situation of what had taken place.

He says to her, "Daughter, your faith has made you whole. Go in peace and be whole of your plague." This woman was undoubtedly embarrassed to come close to Jesus; she was unclean because of her issue of blood. Yet, Jesus calls her out. He could have remained silent, knowing she touched Him and was healed, and let her go. But why would He call her out in front of all these people? What would be the purpose of calling her out, where she may even be more embarrassed because of the whole situation?

I suggest to you that there are several reasons why He would do this. Number one, He wanted her to know that she was made whole. He wanted her to recognize that she had not stolen a blessing from Him, but that He was willing to give it to her. Notice also that He calls her "daughter," in the same way that He called the man who was paralyzed "son." He speaks to her in loving terms, using a very similar word to what He will use for Jairus' daughter, who is about to die, when He says to her, "Talitha Kumai," which is interpreted as "little damsel, arise" or "daughter, arise."

So here He says to this woman, speaking words of love, "Daughter, your faith has made you whole. You haven't stolen a blessing from me; I desire to heal you. It is not the hem of my garment that has healed you; your faith has made you whole." Not only that, He wanted all those who were there to know that she had been made whole. He wanted it to be known.

To be brought forth, this woman had been healed. A woman who would not have been able to fellowship with the congregation of Israel because of the issue of blood that she had. But there, in the midst of all of this, while He yet spake, verse 35 tells us that there came one from the ruler of the synagogue's house. It’s interesting that this woman lived in this town, and she would not have been allowed to go to the synagogue. The man who Jesus is with is the one who would have told her she was not allowed to come to the synagogue. Now, right in front of him, He heals this woman.

However, one from the ruler of the synagogue's house came and said, while Jesus was speaking, "Your daughter is dead. Why do you trouble the Master any further?" I want you to highlight those words, "Why troubleest thou the Master any further?" in your Bibles. The enemy comes to us all the time and tells us that we are bringing our prayers, our requests, our supplications to the Lord, and it seems as though these are not being answered. Yet, Jesus has told us that we are to continue and be consistent in prayer—ask, seek, and knock. The enemy will come in and say He isn’t listening; stop troubling Him.

So, there was one who came and tried to discourage the heart of this man, saying, "Your daughter is dead. Why do you trouble the Master any further?" As soon as Jesus heard the word that was spoken, He said unto the ruler of the synagogue, "Be not afraid; only believe." I believe that's a word to you tonight. If you're in that place where you have been praying to the Lord for something, bringing it before Him, and it seems as though you've been praying for years and nothing has changed, do not be afraid; only believe. Continue to seek the Lord in prayer until He says very clearly, "No, I'm not going to answer that." We have to continue to come before Him in prayer.

He suffered no man to follow Him, save Peter, James, and John, the brother of James. He came to the house of the ruler of the synagogue and saw the tumult of them that wept and wailed greatly. When He came in, He said unto them, "Why do you make this ado and weep? The damsel is not dead but sleeps." They laughed Him to scorn, but when He had put them all out, He took the father and the mother of the damsel and those that were with Him—Peter, James, and John—and entered in to where the damsel was lying. He took the damsel by the hand and said unto her, "Talitha Kumai," which is to be translated or interpreted, "Damsel, I say unto thee, arise." Straightway, immediately, the damsel arose and walked, for she was of the age of twelve years, and they were astonished.

With great astonishment, He charged them strictly that no man should know it, and He commanded them to get something for her to eat.

Now, we've seen that Jesus has authority over man, authority in teaching, authority over unclean spirits, authority over the Sabbath, authority over nature, and authority over disease. But here, Jesus has authority over death. He exercises and reveals that authority over death.

As you move on into chapter 7, as you finish up this first section which focuses on Jesus, the Son of Man, come to serve, we see how He serves in so many different ways. In chapter 7, the last thing that we see of Jesus' authority is that He has authority over the traditions of men.

Jesus was with His disciples on the Sabbath day, and as His disciples were going about, it would appear that they had eaten something with unwashed hands. This doesn't mean that they didn't clean before they ate, but they didn't clean in the fashion that the traditions of the elders had prescribed. They had to wash in a certain way that the Pharisees and the scribes followed when they prepared to eat. They had many different traditions like this.

They came to Jesus and asked Him, "Why do your disciples not follow the traditions of the elders?" In verse 3 of chapter 7, they said, "When we come from the market, except they wash, they eat not." They also mentioned many other things that they had received to hold, such as the washing of cups, pots, brazen vessels, and tables. The Pharisees and the scribes asked Him, "Why walk not your disciples according to the tradition of the elders, and they eat bread with unwashed hands?"

He answered and said unto them, "Well has Isaiah the prophet prophesied of you hypocrites. As it is written, 'The people honor Me with their lips, but their hearts are far from Me. Howbeit in vain do they worship Me, teaching for doctrines the commandments of men. For laying aside the commandment of God, you hold the tradition of men, as the washing of pots and cups, and many other things do you in this manner.'"

Notice this; He says in verse 9, "And He said," and then He gives them an example. He says, "Moses commanded you that you honor your father and mother, but you have a tradition where you take your goods and say, 'This is Corban, this is dedicated unto God and the temple,' and so now I can't help you, Mom and Dad." They had found a way with their tradition that looked very spiritual; it looked very good to dedicate all this to the Lord.

But in reality, they were walking all over the commandment of God. Jesus says to them that the word of God should be followed over tradition, and he shows that he has the authority of the word of God over tradition.

As you go through the first eight chapters, the first half of the Gospel of Mark, it looks at Jesus, the one who came to serve, the one who came to minister. As he ministers, he greatly affects those he ministers to. The Pharisees, the scribes, and the Sadducees were enraged by his ministry; they wanted to put him to death very early on. They sought for an opportunity to destroy him after he had healed the man with the withered hand in Capernaum in the synagogue.

His ministry also affected his disciples. He called Simon, Andrew, James, and John, and at the word of Jesus, they followed him, leaving everything they had. However, at times, they were fearful when they saw him command the winds and the waves, and everything ceased. We see Jesus affect these people in many different ways.

The hinge or the end of this first section of the Gospel comes in Mark 8:31. This verse begins the next section, where we see that the Son of Man has come to give his life as a ransom for many. The first section emphasizes that the Son of Man has come to serve, while the second section focuses on the Son of Man giving his life as a ransom.

In Mark 8:31, we read, "He began to teach them, saying, 'The Son of Man must suffer many things and be rejected by the elders, chief priests, and scribes, and be killed. After three days, he will rise again.'" From this point on, the focus of the Gospel of Mark shifts to the passion of Christ, to the Son of Man coming to give his life as a ransom for many.

His disciples had a hard time with this. Immediately, Peter stood up and began to openly rebuke him in front of everyone present. But when Jesus turned and looked at his disciples, he rebuked Peter, saying, "Get thee behind me, Satan! Why? Because you are not mindful of the things of God, but of the things of men."

It is the mindset of man to always lean towards self-preservation. God has given us that instinct towards self-preservation, that fight or flight instinct.

Every single one of us has it. I read an article at the beginning of the men's breakfast this morning. I had seen this the other day: on Wednesday in Texas, two men broke into a woman's house with a shotgun and a handgun. In the middle of the night, she wrestled the shotgun out of the hands of one of the men, killed one of them, and wounded the other. Here we see this woman; she wasn't about to let them come in. She had her two kids, and her husband was there too, but he was asleep. She wrestled the gun from him and ended up with both her and her husband killing the intruders.

This whole self-preservation instinct is there, isn't it? Jesus tells His disciples what is going to happen, and Peter stands up. He wants not only self-preservation but also to protect Jesus. He says, "Far be it from You, Lord." Those words don't really go together. Jesus rebukes him, saying, "Get thee behind me, Satan, for you are not mindful of the things of God, but the things of men."

The focus of God's work here on earth at this time was to come and do just what Jesus was talking about. He has come to give His life as a ransom for many. He came not to be served, but to serve and to give His life as a ransom for many. The first eight chapters of the Book of Mark focus on that service; they focus on the ministry of Jesus, who came not to be ministered to, but to minister. The next eight chapters focus on Him being a ransom for many.

Jesus rebukes Peter here, but then notice His next words. When He had called the people unto Him with His disciples, He said unto them, "Whosoever will come after Me, let him deny himself, take up his cross, and follow Me." You see, Peter was interested in self-preservation, but that's not what the Kingdom of God is about. The Kingdom of God is about laying down your life as a servant to others and to God, and if necessary, laying down our life physically for the Lord, whatever it may be.

So here, Peter stands up to Him and says, "Far be it from You, Lord. This isn't going to happen." The Lord responds, "No, if anyone is going to follow Me, he must deny himself and take up his cross." When He says to take up his cross, they all understood what the cross was all about; it was an instrument of death, not jewelry. He says, "You have to come after Me, take up your cross, and follow Me." Whosoever will save...

His life reflects a focus on self-preservation, and Peter was caught up in that mindset. However, whoever will save his life will lose it, and whosoever shall lose his life for my sake and the gospels, the same shall save it. What shall it profit a man if he gains the whole world and loses his own soul?

You see, man is focused on self-preservation and the pursuit of worldly gain. But if he gains the whole world and loses his own soul, what profit is there? What shall a man give in exchange for his soul? What will a man offer to keep his life here on earth but lose his soul? The answer to that question has been evident throughout the ages, as man has gone to extreme lengths to try and save himself.

In Christ, we are called to deny ourselves. Whosoever, therefore, shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when he comes in the glory of his Father with the holy angels. Jesus said, "Verily, I say unto you, there are some of you that stand here who shall not taste death until they have seen the kingdom of God come with power."

There are some among you who will not taste death. Jesus tasted death for you and me so that we would not have to bear the full brunt of death any longer. "Oh death, where is its sting?" Paul would say, because in Christ, although this physical body dies, we are not going to experience the second death. Amen and praise the Lord for that!

Here, Jesus speaks to a group of disciples, telling them that some will not taste death until they have seen the Son of Man and the kingdom of God come with power. In Matthew's Gospel, chapter 16 ends here, and then it transitions into chapter 17, where we see the picture of Jesus transfigured before his disciples.

It is important to remember that the chapters and verses were added much later to the Bible; in fact, they were not introduced until the 1100s A.D. These divisions were created to make it easier to find passages. The intention was to allow us to say, "Turn in your Bibles to Mark chapter 9, verse 1," so we could all get there quickly. However, these divisions were not established by Jesus or by Mark.

Thus, the division between Matthew chapter 16 and chapter 17 does not reflect a good flow of thought. Jesus states that there are some here who will not taste death until they see the kingdom of God come with power. Today, there is a group of believers, Christians, who continue to reflect on this promise.

There are those who are called preterists, and they take this very literally. They say that the Kingdom of God has already come. At Calvary Chapel, we are futurists; we look forward to the second coming of Christ and the establishment of God's Kingdom here on earth, the millennial reign of Christ. However, preterists believe that all of this has already come to pass. They assert that we are living in the Kingdom of God now.

They reference Jesus' words, stating that this generation will not pass away, or that there are some standing here who will see the Kingdom of God come with power before they die. They interpret this to mean that His Kingdom has already come. What they fail to recognize is the flow of the passage. Verse 2 states, "And after six days, Jesus took with Him Peter, James, and John." These men were with Jesus during many intimate moments, such as when He raised the daughter of Jairus and during His time in the Garden of Gethsemane, where they were a little further away than the other disciples.

Now, Jesus took Peter, James, and John and led them up into a high mountain apart by themselves. He was transfigured—metamorpho in the Greek—before them. His clothing became shining, exceedingly white, like snow, so that no fuller on earth could whiten them. Then, there appeared unto them Elijah and Moses, and they were talking with Jesus. Peter answered and said to Jesus, "Master, it is good for us to be here. Let us make three tabernacles: one for You, one for Moses, and one for Elijah."

I love verse 6, which states that he did not know what to say, for they were sore afraid. If you don't know what to say, it is probably best to keep your mouth shut. Peter, not knowing what to say, blurted out the first thing that came to his mind.

In this moment, Peter, James, and John get a glimpse of the future glory of the coming Kingdom of God, just as Jesus had said at the beginning of Mark chapter 9. There are some standing here who shall not taste death until they see the Kingdom come with glory. As you follow through the remaining chapters of the Gospel of Mark, they lead us to chapter 15, where Jesus dies for our sins upon the cross. The whole focus is that Jesus has come to serve and to give His life as a ransom for many. It is His death on the cross that is presented to us in Mark chapter 15, along with His resurrection from the dead, which we see at the end of that chapter.

Going on into Mark chapter 16, that is where you and I have found salvation in the death, burial, and resurrection of Jesus. Last week, when we looked at Matthew, we focused on one of the discourses of Jesus. One of the things that I want to do as we go through Matthew, Mark, and Luke is to take a different discourse each week and focus on it a little bit.

Last week, we looked at the Sermon on the Mount, and this week I want to examine the discourse that we call the Olivet Discourse, as it is found in the Gospel of Mark.

Look at Mark chapter 13. It says, "As he went out of the temple, his disciples said unto him, 'Master, see what manner of stones and buildings are here.'" Jesus, answering, said unto them, "Seest thou these great buildings? There shall not be one stone left upon another that shall not be thrown down."

As he sat on the Mount of Olives, which is where it gets its name, the Olivet Discourse, he was over against the temple on the east side of the city of Jerusalem. If you go with us to Jerusalem, we will stand on the Mount of Olives, and you can look out towards the Temple Mount. The temple is not there anymore; now the Dome of the Rock is there.

As he sat on the Mount of Olives, Peter, James, John, and Andrew asked him privately, "Tell us, when shall these things be, and what shall be the sign when these things shall be fulfilled?" In the Gospel of Matthew, in Matthew chapter 24, they also ask him, "What shall be the sign of the end of the age and of your coming?"

When we read Mark chapter 13, Jesus really focuses on those questions: "What shall be the sign of your coming, the end of the age?" They equated the destruction of the temple with the end of the world. This is a very Jewish understanding and mindset. The temple being destroyed meant that the world must be over.

It's almost as if we were walking through Washington, D.C., and God tells us, "Hey, this whole place is going to be destroyed," and we think, "Boy, that's got to be World War III; that's the end of the world right there."

So they ask him, "When is this going to be?" Jesus says to them in verse 5, "Take heed lest any man deceive you." It is important when thinking about end times and studying eschatology, the study of end times.

There is a lot of deception around this. He says, "Take heed that no one deceive you, for many shall come in My name, saying, 'I am the Christ,' and shall deceive many." When you hear of wars and rumors of wars, do not be troubled, for such things must needs be, but the end shall not be yet. Highlight that in verse 7: the end shall not be yet. He says that when you see and hear wars and rumors of wars, don't be afraid of that; that's not the sign of the end of the age.

Notice that in verse 8, "Nation shall rise against nation, and kingdom against kingdom. There shall be earthquakes in diverse places, and there shall be famines and troubles." These are the beginnings of sorrows. Again, he focuses us on the fact that all of these great geopolitical movements, all of these great natural disasters, and all of these great famines and so forth are not the sign of the end of the age.

I know this is contrary to a lot of teaching that you'll hear, maybe on the radio. A lot of times they'll say the sign of the end of the age includes wars, rumors of wars, famines, and pestilence. That's not what the Scriptures say. Notice the flow; inductively study what the Scripture says. He says here, "Nation shall rise against nation, kingdom against kingdom, earthquakes, famines, troubles." These are the beginnings of sorrows.

Take heed to yourselves, for they shall deliver you up to councils, and in the synagogues, you shall be beaten. You shall be brought before rulers and kings for My sake, for a testimony against them. This gospel must first be published among all nations. So notice what he says: before the end of the age, this gospel is going to be published among all nations.

But when they shall lead you and deliver you up, take no thought beforehand about what you shall speak, neither do premeditate. Whatever shall be given to you in that hour, speak for it is not you that speaks, but the Holy Ghost.

Now, the brother shall betray the brother to death, and the father the son, and the children shall rise up against their parents and shall cause them to be put to death. Hopefully, that hasn't happened with any of you. You shall be hated of all men for My name's sake, but he that shall endure to the end, the same shall be saved.

Now he shifts; there is a shift in the way he is speaking. But when you shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, let him that reads understand. Then let them that be in Judea flee to the mountains. Let them that are on the housetops not go down into the house, neither enter therein to take anything out of their house. Let him that is in the field not turn back again.

For to take up his garment, but woe to them that are with child and to them that give suck in those days. Pray that your flight be not in winter, for in those days shall be affliction such as was not from the beginning of the creation of God, which God created unto this time; neither shall be. Except the Lord had shortened those days, no flesh should be saved. But for the elect's sake, whom He has chosen, He has shortened the days.

Then, if any man shall say to you, "Lo, here is the Christ," or "Lo, there He is," believe him not. For false Christs and false prophets shall rise and shall show signs and wonders to seduce, if it were possible, even the very elect. Notice that there is going to come false prophets and false Christs, and they will show wonders and signs, miracles for a purpose. What is the purpose? To seduce, if possible, even the very elect. But take heed; behold, I have foretold you all things.

In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light. The stars of heaven shall fall, and the powers that are in heaven shall be shaken. Then shall they see the Son of Man coming in the clouds with great power and glory. He shall send His angels and shall gather together His elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

Here, He tells His disciples what the sign is going to be of the end of the age and of His coming. It's not wars and rumors of wars; it's not pestilence, famines, or earthquakes. It's not the church being persecuted, although He speaks about persecution here. He says all this stuff is going to happen, and the gospel is going to be preached in all nations. Then, the end of days will come.

But what is the sign? When you see the abomination of desolation spoken of by Daniel the prophet in the place where it ought not to be. We have already considered the book of Daniel when we discussed our intertestamental period. We talked about this a little bit as well because there was a precursor to the Antichrist who set up the abomination of desolation in Antiochus Epiphanes. Remember that name from just a few weeks ago? There is going to come one who will set up his image, or an image, there in the temple to be worshipped. It is interesting because there is no temple in Israel today, is there? There hasn't been.

Since AD 70, when the first part of this prophecy came to pass and the city was destroyed and overrun for the transgression of God's people, there is coming a day when the temple will once again be built. When that takes place, there will ultimately be one who will come and bring about the abomination of desolation by setting up an image there to be worshipped. Jesus says, "Hey, if you're around to see that, you better get out of Dodge," because then will come such a great tribulation as the world has not seen before, not since the time God created the world.

Remember, there have been some great times of tribulation since then, as we read through the history books and the Bible. However, this time of tribulation is going to be almost unimaginable. Jesus even says here, "Unless those days were shortened." What does He mean by that? When I was younger, in junior high, I would hear people teach on that passage and think, "Is He going to make the day a shorter period of time? Is the sun only going to be up for maybe three or four hours?"

All it really means is that it will be a short period of time. As you read through the Book of Revelation and other prophetic books about the end of days, you will see that it will last for about three and a half years, the great tribulation, a total of seven years, known as the time of Jacob's trouble, the 70th week of Daniel. It is just a very short period of time.

During that time, many deceivers will rise up, and He says, "Don't be deceived." But he who endures to the end, the same shall be saved. As we live in these days, many evangelicals have said that we are living in the last days. Why do they say that? A big part of the reason is the nation of Israel becoming a nation once again. On May 14, 1948, they returned to the land, which is exactly what Ezekiel 36 and 37 talk about—prophecies that focus on the end of days.

When you look at Ezekiel 36 and 37, it says that Israel will become a nation again. Chapters 38 and 39 state that Israel will be attacked by enemies from Russia, Persia, and Northern Africa, and that God will divinely protect His people. Then, Ezekiel chapter 40 talks about a rebuilt temple. I believe that if you look at the chronology of Ezekiel chapters 36 through 40, you will see that Israel becomes a nation again, ultimately will be attacked by their enemies, and God will protect them.

Divinely, God will protect His people, and although that hasn't happened yet, we are seeing things moving in that direction in our day. Even Russia's most recent move into Georgia falls in line with all the different events that are occurring.

After the Gog and Magog invasion, where God will protect His people, five-sixths of the armies of the enemies of Israel will be destroyed on the mountains of Israel. They will be cleaning up the mess for seven years, as the scripture declares. It will be an area that is marked off, where people are not allowed to go for that period of time.

As we look through the prophetic outlines of scripture, it seems likely that this will be the event that starts a whole chain of occurrences. There will be some peace treaty established for a period of time with Israel, and then their temple will be rebuilt, as described in Ezekiel chapter 40. Following that, the abomination of desolation will occur, leading to a time of great tribulation like the world has never seen before.

At the end of those days, we read in verse 24 that after the tribulation of those days, the sun will be darkened, and the moon will not give her light. Where else have we seen this? A key place in the minor prophets is the prophecy of Joel. This is actually what we call a prophetic landmark: the moon shall be turned to blood, and the sun shall be darkened. This theme appears in many different prophetic passages of scripture and speaks of the great and terrible day of the Lord.

We will see this when we get to the book of Revelation later on, probably in 2009. So, what will happen at the great and terrible day of the Lord? The stars shall fall from heaven, as the book of Revelation talks about. It states that those stars are angels. Remember, there is one who gathers a third of the stars of heaven with him as he is cast down to the earth in the book of Revelation. Who is that? Lucifer.

Thus, those stars shall fall from heaven, and the powers that are in heaven shall be shaken. What are the powers that are in heaven? They include principalities, powers, and the rulers of the darkness of this age, as Ephesians chapter 6 describes. When you correlate this with the book of Revelation, you will see that it lines up perfectly.

They shall see the sign of the Son of Man coming in the clouds with power and great glory, and He will send forth His angels to gather the elect.

From the four winds of the earth, the outermost part, and now He will return. I want you to turn briefly over to Revelation chapter 14. After we've just read what we saw there in Mark chapter 13, let me read this to you for a moment.

Revelation chapter 14, verse 14: "And I looked." Now remember who is writing here—John, the author of the Gospel of John. John says, "I looked, and behold, a white cloud, and upon the cloud sat one like the Son of Man." Who is that? He sees Jesus seated upon a cloud. He has on His head a golden crown, and in His hand, Jesus is holding a sharp sickle.

Now, another angel came out from the temple, which is in heaven, crying with a loud voice to Him that sat on the cloud. So now there's an angel that comes forth from the presence of God the Father, and he says to the one, the Son of Man, seated upon the cloud, "Thrust in your sickle and reap, for the time has come to reap, for the harvest of the earth is ripe."

We just saw in Mark chapter 13 that the stars shall fall, the powers from heaven shall be shaken, and they shall see the sign of the Son of Man coming in the clouds. He is on the clouds with power and great glory, and He will send forth His angels to gather from the earth the elect.

So we see here in Revelation chapter 14 that He is seated on the cloud. He sends forth the sickle into the earth because the harvest of the earth is ripe, and He that sat on the cloud thrust in the sickle, and the earth was reaped. There He gathers His elect from the four corners of the earth.

Verse 17 says, "And another angel came out of the temple from the presence of God the Father, which is in heaven, and he also has a sharp sickle." Now we have another character with a sharp sickle. Another angel came out from the altar, which had power over fire, and he cried with a loud cry unto Him that had the sharp sickle, saying, "Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe."

The angel thrust in his sickle into the earth and gathered the vine of the earth, and he cast it into the great winepress of the wrath of God.

Now, what is the great winepress of the wrath of God? Verse 20 answers the question: the winepress was trodden outside the city, and the blood came out of the winepress even unto the horses' bridles by the space of a thousand six hundred furlongs. This is speaking of multitudes in the valley of decision, the day of the Lord in the valley of decision.

As this angel, the first one, Jesus, the Son of Man, seated on the clouds, thrusts in and gathers His elect from the four corners of the earth, He removes them before the wrath is poured out. Remember, we are not appointed to wrath, as 1 Thessalonians tells us in chapter 5, verse 9. So, we are removed before the great winepress of the wrath of God is trodden outside the city.

Then, another angel comes and gathers up the grapes of the earth. These are the grapes of wrath. It makes sense, right? They are gathered by an angel to the winepress that will be trodden by, well, look at Isaiah chapter 63. In Isaiah chapter 63, we read verse 1: "Who is this that comes from Edom with dyed garments from Basra, this that is glorious in His apparel, traveling in the greatness of His strength?"

The question is asked at the beginning of verse 1: who is this that is coming forth with these garments that are dyed? Then, the answer comes: "I that speak in righteousness, mighty to save." Who is that? Jesus.

"Wherefore are You red in Your apparel?" asks the questioner. "Your garments like He that treads the winepress." The answer comes again from Jesus: "I have trodden the winepress alone, and of the people there was none with Me. For I will tread them in My anger and trample them in My fury, and the blood shall be sprinkled upon My garments, and I will stain My clothing."

Why? "For the day of vengeance is in My heart, and the year of My redeemed is come." The year of My redeemed, the vintage of My redeemed, is ripe; it has come. For the day of vengeance is in My heart, and the year of the redeemed has come. I looked, and there was none to help, and I wondered that there was none to uphold. Therefore, My own arm...

Brought salvation unto me, and my fury upheld it. I will tread down the people in my anger there in the valley of decision and make them drunk in my fury. I will bring down their strength to the earth.

Isaiah chapter 63 reveals that Jesus is the one who is going to tread the winepress of the wrath of God. This is the exact same picture that we see in Revelation chapter 14, which is also reflected at the end of the tribulation in Mark chapter 14 and Matthew chapter 24. This is a yet coming day. Where will we be when all this is taking place? He gathers the cluster; He gathers His ripe ones, His elect, from the four winds of the earth, and they return with Him in the clouds, as we saw in Mark chapter 13.

In Mark chapter 13, we read that they shall see the Son of Man coming with the clouds, with great power and glory. He shall send forth His angels and gather His elect from the four winds, from the uttermost part of the earth and the uttermost part of heaven. In Matthew chapter 24, we see that He will return with ten thousands of His saints. Jude, in the book of Jude, which is a small one-chapter book right before Revelation, confirms this. You and I are going to be with Him as He comes on a white horse; we will come with Him upon white horses as well.

Now, let’s finish with this verse, Mark chapter 13, verse 28. "Now learn the parable of the fig tree. When her branch is yet tender and puts forth leaves, you know that summer is near." He gives them a parable, saying that when you see the branch is tender, then you know that summer is near and the fruit is coming.

In like manner, when you shall see these things come to pass—what things? The abomination of desolation and all the signs that come after that point—know that it is near, even at the door. This day is coming.

So, what should our response be? Verily, I say unto you, this generation shall not pass till all these things be done. Heaven and earth shall pass away, but My words will not pass away. But of that day and hour, no man knows, not the angels which are in heaven, neither the Son, but the Father knows. Remember, the word in Revelation chapter 14 came forth from God the Father in the temple, by an angel speaking it to the Son of Man seated on the throne on the cloud. Then He thrust...

In the sickle, the Father knows, but the Son doesn't. Of that day and hour, no man knows but God the Father. Take heed and watch. This is our response: take heed and watch and pray, for you do not know when the time is.

The Son of Man is as a man taking a far journey, who left his house and gave his authority to his servants. Remember, at the end of Matthew chapter 28, He says, "All authority is given unto me," and I say, "Go and make disciples." His authority has been given unto His servants, you and I, and to every man his work. He commanded the porter to watch. He has told us to watch.

Watch, therefore, for you do not know when the master of the house comes—at evening, or at midnight, or when the cock crows, or in the morning. Lest coming suddenly, He find you sleeping. What I say unto you, I say unto all: watch. You and I need to be watchful lest we be caught off guard, lest we be asleep when He comes.

I have been told within the church for a long time, as I've listened to many different Bible studies, that when He comes, we will be caught like a thief in the night. However, that is not what the Bible teaches. In 1 Thessalonians 5, it says in verse 1, "But of the times and the seasons, brethren, you have no need that I write unto you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night."

But read on: "For when they shall say, 'Peace and safety,' then sudden destruction shall come upon them, like travail upon a woman with child, and they shall not escape." But you, brethren, are not in darkness, that the day should overtake you as a thief. You are all the children of light and the children of the day. We are not of the night nor of the darkness.

Therefore, let us not sleep as others do, but let us watch and be sober. For they that sleep, sleep in the night, and they that are drunken are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and of love, and for a helmet, the hope of salvation. For God has not appointed us unto wrath, but to obtain salvation by our Lord Jesus Christ.

So we should not be caught off guard as those who are asleep.

In Revelation, we'll talk a lot more about being caught off guard and asleep, but that's for another day. So, let's stand and pray.

Does anybody get excited when we start talking about these things? I highly recommend that you study through the different discourses of Jesus. Take some good time to go through the Olivet Discourse line upon line, slowly and prayerfully.

Let's pray. God, thank you for your Word. I thank you that you have spoken to us these things before they come to pass so that we would not be caught off guard. I pray, Lord, that my brothers and sisters here would be those who are watching and ready. Lord, help us also to serve and to lay our lives down. The Kingdom of God is not about self-preservation. As you showed us in your Word, it is that we would lay down our lives every single day as living sacrifices, holy and acceptable unto you, our reasonable act of worship.

God, pour out your Spirit upon this place, upon this group. Use us, Lord, to be bright, shining lights wherever we go. We thank you for your great, glorious Gospel. Help us not to be ashamed of the good news, the Gospel of Christ, because it is the power of God unto salvation for everyone that believes. We thank you that you have saved us by your power. We praise you in Jesus' name. All God's people said, "Amen."

Thank you that you have saved us, and Jesus is enough to be divided. Thank you.