November 2024

In Mark 2:1-12, Jesus calls Levi, also known as Matthew, to follow him. Levi, a tax collector, is a figure despised by many due to his profession.

Despite this, Jesus chooses him, demonstrating his inclusive and transformative approach.

The passage highlights a significant shift in Jesus’ ministry, where people begin to come to him rather than him going to them.

This change signifies the growing impact of his teachings. The narrative also emphasizes the importance of reaching out to those who are marginalized and the transformative power of Jesus’ message.

Video 3 of 6. Mark 2: 1-12 CSB – Eng 101 Oikos University

A call of Levi. Levi is Matthew. Who is Matthew? That’s right.

Matthew, Mark, Luke, John. The New Testament. Matthew, Mark, Luke, John.

Matthew and Levi are the same. Matthew is the Jewish name. Levi is the Greek name.

They are the same person. Jesus went out by the sea. There was a crowd.

How many people are in a crowd? I don’t know. A lot. If there were 46 people, 46 or 72, I don’t know.

A crowd. There were a lot of people. This crowd is important.

Jesus says, I did this. The crowd watched. If Jesus did not, the crowd will say, I saw Jesus.

He did not. We have no did not. The whole crowd was coming to him.

This is important coming to him. Until now, Jesus was going here, and Jesus was going there, and Jesus was going here, and Jesus was going there, but no more. Now, the people come to him.

This is a big change. In the beginning, Jesus is going. Soon, they are coming.

Something changed. Something changed. In my other life, on Tuesday, I come here.

When I am not here, I am a marketing. I do marketing. Marketing is going to evangelism.

What is evangelism? To tell the good news. So I lived in Japan almost 20 years. I lived in Japan to do evangelism.

Every day, we are walking and talking. Every day, we are teaching and trying. Every day, we are making friends, and then one day, I give it to go, and the people started to come.

This is a big change. Come is more powerful. Come is greater than go.

When people come, it is easier to teach than when I go. And now, the crowd is coming to him. Then he begins to teach.

This is a big change for Jesus. Passing by, he saw Levi, the son of Al Fis, sitting at the toll. What is the toll? That’s right.

Taxes. Taxes. Who likes to pay taxes? I love to pay taxes.

Please take more. Take more. Take his.

Take hers. Give more taxes. Nobody likes to pay taxes.

Matthew’s job was to collect taxes. How many understand taxes? The taxes, how much to pay, is very complicated. It’s very difficult.

Should I pay this much? Maybe he should collect ten percent. But, but, but, you are not so smart. So, I will collect it fifteen percent.

And then Matthew will pay ten percent and he will keep five percent. Everybody hates tax collectors. Everybody hates the tax collectors more.

And Matthew is a Jew. But, he works for Rome. The Jewish people hate the Roman people.

Matthew collects money from the Jews. It gives to the Roman and he keeps some. When you decide, who do I hate the most? The tax collector is the worst.

Topic. Who do you hate? Who do you hate? Do not say bill. Okay.

I hate bill. Too much homework. Who do you hate? Why do you hate them? Who do you not trust? There are some people we do not trust.

They did not trust the tax collector. Why? Who do you not trust? Do not say President Trump. Or Hillary.

Or I will know why. So, Jesus says to Matthew, to me by follow me. That’s strange.

Jesus chooses one man that everybody hates. Jesus chooses the man that everybody hates. And says to follow me.

And he did. Matthew got up. Matthew got up and followed Jesus.

Topic. Who is your friend that nobody likes? Do you have a friend that nobody likes? I had a friend in Japan. His name was Izuka.

Izuka. Nobody likes Izuka. One day we went camping.

We were driving in the car. Over everybody is covered by Izuka sign. Nobody likes Izuka.

I don’t like Izuka. But he is my friend. Man.

Yeah. Girls do not grow up. Girls are smart.

Men are stupid. That’s not funny. It’s true.

So, who is your friend that nobody likes? That’s a good topic. Jesus loved everybody, including Levi. So, they went to Levi’s house.

Levi had a big house that they would lay down, recline that they would lay down, and many text collectors. Many text collectors and sinners were eating together. Wow.

Topic. Do you have friends that your parents do not like? Do you have friends that your parents do not like? Do you have a friend that your best friend does not like? Yeah, yeah. I have this friend and then I have this friend.

Oh, this is no good. These people are the worst. These people are the worst.

Topic. Where is the most dangerous place you have been? That’s a topic. The text collectors, the sinners, followed Jesus.

They were following him. When the scribes, the lawyers, the Pharisees, the Pharisees are the teachers of Old Testament. Kind of.

When the scribes and the Pharisees saw Jesus with the text collectors, they asked the disciples. This is important. They did not ask Jesus.

They asked the disciples why they did not ask Jesus. What are you doing? What are you doing? Crazy man. What are you doing? Crazy man.

Why does he eat with text collectors and sinners? But they asked Pharisees ask disciples Jesus answers. The question is here, but Jesus. It is not those who need a doctor, but those who are sick.

I came to call the righteous. I didn’t come to call righteous, but sinners. What does Jesus mean? Jesus said, it is not those who are well who need a doctor.

Sick people need a doctor. Sick people need a doctor. Jesus, I didn’t come for righteous.

 

Alright, we’ve got a boat that’s right. God is at least what’s wrong with you. Give him your point instead of praying with him.

You hit the cycle, believe it. He’s out of your delights now. Counter-culture.

You don’t know what counter-culture means? How’s it going? Counter-culture. The ideas? Anti-socialism? So everybody does this? this, I’m going to be that. If the culture goes this way, the norm is like this, I want to do it this way.

Jesus is totally out of culture. If life is good, just keep doing what you’re doing. If you’re satisfied with how things are in your life, just keep doing that.

If you’re not, there’s always a different way. The word, the way things work in Jesus’ life, Jesus is like, we’re going to follow and do something different. We’re getting really good, really good example of that today.

So, the last time we were here, Jesus woke up really early in the morning without the pray. I’ve been knowing that it’s out before sunrise. So, probably 4 a.m. So, he’s out there praying.

And they come out chasing. They say, Jesus, you’ve come back and a bunch of people want to see you. They’re looking for you.

A point of need to be that fishers and men. So, Peter’s all excited in case all these people are together. Look, Jesus has got all these people come here and talk to these people because I’m not going to do it.

We’re going to come somewhere else. Jesus took complete control of his life. He didn’t let anybody else control.

He didn’t even pray for it. No to do it. Jesus took control of his life.

Peter said, I want to do this. He said, no, I’m doing that. Because he’s out in the bushes praying, talking to God.

We’re going to think, if Jesus is God and he’s praying, who’s he talking to? It’s kind of weird. If he’s God and he’s praying to God, who is Jesus talking to? What’s he doing? I’ve got a kind of rational like that. And what we understand that is we are one person.

For example, I’m one person, I’m a dad, I have kids. I’m also a kid because I have a dad, but I’m also a teacher because I teach sometimes. Or I call for a modest teacher.

So my dad, I’m a son, and I’m a teacher. One person, there are three of them. That makes sense, right? They only want to meet him.

I do three different things. And sometimes my dad calls me up and says, hey, Billy, can you come over and sit with me? Okay, dad wants me to come. But then my daughter said, hey, dad, will you take me out for you? No, I won’t.

So now that dad has to take the daughter out, the son has to go hang out and sit there. So there’s two of me, I’m completely. But then I have to show up over there on Sunday at the 11th.

I got to go there. So I got three things I have to do because there’s only one of me. So I have to go figure out how I’m going to do it.

That’s what Jesus is doing on his brain. He’s out up on the mountain. He’s out on the side of the sea trying to think, how can I run the universe and still be friend of these people and still be here trying to teach.

He’s got to figure that out. And while he’s gone, he should have everything in his mind. He doesn’t have anything to figure out.

How does that work? How can he be gone? Not that anything to figure out. That’s an interesting problem because Jesus is only God but he’s also a human. Now, how is he not? See, that’s what we’re trying to discover.

How can you be fully God and be fully human at the same time? Because we want to be like a fully human. Well, for Jesus he took priority to try and sit and figure things out. But we know there’s that Jesus respects everybody.

We’re going to see a really, really, really good example of that. This is a huge problem that we have in our culture. Especially here in America.

We have black versus white, liberal versus conservatives, Democrats, Republicans, straight versus gay. That’s everybody’s battling with each other. And Jesus can’t seem to get what he respects every time.

He doesn’t mean he approves other than that he respects everyone. I was working at Stanford football game leadership. I get hired maybe in security.

And some bad guy comes in and wants to shoot somebody out of the window and stop. They ask me to do that. And the guy I was working with yesterday, he moved like his arms about the size of your leg.

He’s the next corrections officer. He used to work in a prison to keep riots and all that sort of thing. But there’s been the two meetings over there doing that.

I know that we could not be more different. He’s black, iron, white, and he sits on the side of a political divide. I’m on that side.

But yeah, we still have to work together to protect. Using Jesus’ respect for him. Jesus teaches us how to find the balance.

And then of course, Jesus actively fights evil. He can’t stand that fight against the devil. So, no interesting thing about what we do.

We let Jesus control everyone. We prioritize time with God. We respect everyone.

But then we uphold those people. Those are the things that Jesus wants us to do. All right.

Now, you guys don’t feel like singing big guy. No. I don’t usually think I’m going to sing with you.

Well, I’m going to teach you another song. I’ve got to notice something. This is what we look at.

We’ll just sing it or not. Okay, I’ll sing it just don’t laugh. And you’re feeling it.

But your hands only before childhood, the God was a voice of crying. Your hands only before childhood, the God was a voice of praise for dinner, for praying dinner. The God was a voice of crying.

Praise him. Praise him. The God was a voice of joy.

Salt. Out of the sauce. Who wrote most of the songs? That’s why King David is next to us another song by King David.

It’s a heart-wrenching song. It’ll rip your heart out of it and think about it even. But that’s interesting.

So David was like, King. He was like the dude. Everybody respected him.

And he’s number one dude. And that’s all of those things. He wrote this one.

There’s a song for himself. This song that we want, right? Creating a clean heart or God. So this heart that we come during.

Something this song. It’s a dirty tune to money after his heart. So now he’s praying.

It’s a song for prayer. Creating a clean heart. Fix my heart.

Renew a spirit. Give me a light spirit. Something is wrong with my spirit.

Please make it. You can’t do it better. Do not cast me away to throw away.

Like fish and casserole. Cast me not away from your present. Do not throw me away from it.

David is afraid of being thrown away from my heart. So what could he possibly have done? For him it takes my heart to serve me. I need to be fixed.

And I dare you not to not throw away. Right? Don’t take your whole spirit from me. Let me feel like I can be saved again.

Give me a new spirit. Give me a new spirit. What could David do? To make him feel so good.

And that is vastly wrong. Your right was one of his top generals. Your right was his top generals.

And while your right was at the fighting, David steals his wife. He can train his top generals. But that’s kind of a messed up idea.

But then, instead of trying to develop us, he sends your right out to be killed. He gets his chance of killed. He’d be trained in that role.

He’s the general killer. And then steals his wife and makes him feel so good. And after he did not, this is what he’s saying.

That’s all. He realized. Okay.

Before that, not going to do the king do all the messed up stuff. He got found out. Who’s now you’re not? The names that made him the boss.

You’re the one who did all of that. So not only was he the king, he couldn’t cover up all of the sins. And then when he got found out, he felt so bad.

This is the song. He looked like it. Creating the themes are Henry Newer’s life spirit within me.

Creating the themes are Henry Newer’s life spirit within me. Creating the themes are Henry Newer’s life spirit within me. And now still my relationship with the Quescoegate Jesus.

The THE THE THE THE THE THE THE THE THE THE THE THE THE THE THE THE THE The the THE THE THE THE THE THE THE THE The the the the the THE THE THE THE the THE THE AND. I think we can feel the thing that’s part of it. We can start as a platform anymore.

We can go get away. Great software is all. All right, let’s start.

Great. Great. 5. We gotta ask how to push this.

We’re going to make this side of the bed. So I understand. We don’t drive home anymore.

We don’t drive home. We don’t drive home anymore. Do what.

Do what. We can drive home. We just cars travelling in.

We just cars travelling in, This is the next session, seriously, not for the weaker part, but we’re going to talk about the other part. All right. You know, it’s always the last way back.

What? What does repost? You look like you’re ugly, ugly. I don’t know. But when you get beyond ugly, you get repost, it is so ugly, you want to back away from it.

And you think there’s something that is reposting. You know in my life, I was in high school, and I said, it’s simple. I’m shaming you.

Now, at the time, there was a class ahead of us. There was a girl who had no hands. She didn’t have these perfects of her hands.

She had no skin on her back. I just didn’t grow up, so her hands didn’t grow. And so it was just like a nudge at the end of her.

And her skin was all deep, and it flaked her in her wing. And this is, we used to call her a handle. She looked like a handle.

You know, when you cut the handle off, now you got to just go with her new hand in there. It’s going to look like that. And we used to call her that.

But she was a year ahead of us. She was my brother, you know, when she was in her history class. And so, no, I was her friend.

No, I was in our hands far away from her. I could. Nobody would touch her.

Nobody would sit by her. Nobody would. She just wandered through the school hall by herself.

Couldn’t pick stuff up like this. But maybe it gets worse than that. First of all, I have an ugly family.

You saw this athlete. I got something other than the voltage. That’s me boss.

What’s other than the voltage? I got it. Let me stall in the world. That was pretty ugly.

That’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end.

Demon possession in the first century was a terrifying phenomenon that gripped entire communities, often producing extreme physical, psychological, and spiritual manifestations.

Some insights that may be surprising: 

Physical Alterations and Supernatural Strength:

People believed that the possessed exhibited extraordinary physical strength, beyond what was humanly possible. For example, the Gerasene demoniac in Mark 5 is said to have broken chains that restrained him. This was not only a show of power but also a sign that demonic entities could override natural physical limitations. In addition to this, they often displayed violent, erratic behaviors that endangered themselves and others .

Demonic Speech and Knowledge:

The possessed were believed to speak in voices that were not their own—sometimes in languages they had never learned—showing knowledge of hidden or spiritual matters. Demons, as in the case of the man in Capernaum (Mark 1:21-28), knew exactly who Jesus was before he revealed himself. This knowledge was particularly eerie because it showed that the demons could perceive spiritual realities that humans could not.

Accusations of Magic:

Interestingly, Jesus himself was accused of being in league with demons. The religious leaders of the time (scribes and Pharisees) believed that Jesus cast out demons through the power of Beelzebul (a chief demon or Satan). The fact that people of that time associated exorcism with sorcery adds a surprising layer to how Jesus’ opponents perceived his actions. They even considered him a potential political threat, given his claims about the Kingdom of God.

Psychological Symptoms Resembling Modern Conditions:

Some believed that demons caused severe mental distress, seizures, and unusual body contortions. In historical analysis, many cases of demonic possession appear to mimic conditions that we now understand as epilepsy, schizophrenia, or extreme psychological disorders. This makes one wonder if people in antiquity were dealing with a complex mix of mental illness and spiritual beliefs

Demons as Social Outcasts:

The possessed were often marginalized and seen as threats to community order. Many were driven out of towns or left to fend for themselves in cemeteries or desolate places, where they would live in isolation, as with the Gerasene demoniac who resided among the tombs The possession was seen as an attack not just on the individual but on the social fabric, leading to fear, alienation, and collective panic. 

These vivid and terrifying manifestations of demon possession add layers of cultural, psychological, and spiritual complexity to the accounts in the New Testament, making Jesus’ exorcisms even more remarkable for their restorative power.

First-century Jewish views on demon possession were deeply rooted in cultural and religious practices. Historical records, such as those from the historian Josephus, describe detailed accounts of exorcisms, revealing that the Jewish people of this time believed demons were real and could inhabit individuals. One striking account from Josephus involves a Jewish exorcist named Eleazar, who used a ring with a special root placed under the demoniac’s nose to expel the demon through their nostrils. This dramatic ritual, invoking the authority of Solomon, reflected the widespread belief that certain spiritual figures, like Solomon, had divine power over demons

The Dead Sea Scrolls, particularly from Qumran, also offer insight into the ancient Jewish mindset. These texts refer to incantations and prayers composed against demons, linking demonic exorcism to authoritative figures such as David and Solomon. They emphasize that the Jewish people of this time viewed demons as pervasive forces, and believed in the necessity of using ancient prayers and divine authority to combat them.

Beyond Jewish accounts, the cultural understanding of possession extended into mystical Judaism, where spirits would sometimes inhabit individuals and even respond to interrogation, as seen in later records from Safed, though some examples may be more legendary in nature. These spirits, sometimes confused with the souls of the deceased, could possess both men and women, leading to spiritual battles conducted by well-known Jewish mystics.

While these records suggest that many Jews of the time believed in the existence of demons and possession, they also provide a window into the varied and dramatic rituals used to confront such forces. The fact that these practices were tied to divine figures like Solomon and involved complex rituals like the use of special roots or prayers adds a new layer of intensity to the stories of exorcisms in Jesus’ time, highlighting just how revolutionary his approach to casting out demons might have seemed to those around him. 

Mark 1:9-13 covers Jesus’ baptism and His subsequent temptation in the wilderness, both of which reveal key aspects of His mission and identity. The main insights from biblical and secular commentaries on this passage:

Jesus’ Baptism and Divine Identity: The baptism of Jesus is a pivotal moment, marked by the heavens being “torn apart” and the Spirit descending on Him. The voice from outside of time and space signifies a divine commissioning, confirming Jesus as the Creator’s beloved Son (Mark 1:10-11).

The descent of the Spirit also represents the empowerment of Jesus for His mission, confirming His messianic identity as both fully human and fully divine.

The Spirit’s Role in the Temptation

Following His baptism, Jesus is “driven” by the Spirit into the wilderness, where He faces Satan’s temptations (Mark 1:12-13). This reveals that even though Jesus is empowered by the Spirit, He is immediately led into a time of testing. The use of the Greek word “ekballo” (to drive out) indicates that this was a forceful action by the Spirit, underscoring the necessity of the experience as part of Jesus’ messianic mission  The first Adam was tempted by Satan in the garden and succumbed. The second Adam did not.

The Wilderness Experience:

The wilderness, traditionally a place of hardship and testing, is where Jesus spends 40 days in the presence of wild beasts, with angels ministering to Him. This evokes themes of both Eden and the fall.

Animals were part of a peaceful creation before sin entered the world. Jesus’ peaceful coexistence with these animals and His resistance to Satan’s temptations demonstrate His role as the second Adam, restoring humanity’s intended harmony with creation.

Temptation as Preparation: Mark’s account is succinct. Jesus faced the full range of human trials and overcame them, setting the pattern for resisting sin through trust in God which is best acquired through a knowledge of His Word.

Christ’s Role as Mediator: Jesus’ baptism and temptation together demonstrate His mediatory role between the heavens and earth. The imagery of heaven opening during the baptism shows the removal of the barrier between the divine and the human realms.

Jesus’ encounter with both spiritual beings (angels) and wild beasts in the wilderness further illustrates His role in reconciling all creation, as He embodies the connection between the physical and spiritual worlds.

These themes underscore Jesus’ identity as the Son of God, His empowerment by the Holy Spirit, and His mission to restore humanity and creation.

Mark 1:9-13 – Deep Insights

To delve deeper into Mark 1:9-13, several key themes and theological insights emerge when analyzed through both biblical and secular lenses. The themes of divine commissioning, testing, and messianic mission are central to this section, with layers of symbolism and meaning that extend beyond a surface reading.

The Theophany at Jesus’ Baptism (Mark 1:9-11)

Divine Revelation and New Creation Imagery: The tearing of the heavens (σχίζω) signifies a cosmic event, marking the beginning of a new creation. Several commentators suggest that this action mirrors the “tearing of the temple veil” later in Mark (Mark 15:38), signifying both access to God’s presence and the inauguration of a new covenant through Christ.

The divine voice (“You are my Son, whom I love; with you I am well pleased”) echoes Psalm 2:7 and Isaiah 42:1, texts that refer to the Davidic king and the Suffering Servant, respectively. This highlights the dual nature of Jesus’ messianic role: as the anointed king and as the one who will suffer for humanity’s sake.

The Spirit’s Descent:

The Spirit descending “like a dove” has rich symbolism. The image of the dove may cause one to recall the Spirit hovering over the waters in Genesis 1:2, indicating new creation.

Commentators note that Mark’s reference to the Spirit descending upon Jesus is not just symbolic but indicates Jesus being filled and empowered for His mission.    Jesus’ Wilderness Experience (Mark 1:12-13)  The Wilderness as a Place of Testing and Transformation: The wilderness has profound theological significance.

In Scripture, it represents both a place of danger and trial (e.g., Israel’s 40 years of wandering) and a place of divine encounter (e.g., Moses on Mount Sinai). The 40 days Jesus spends in the wilderness mirrors Israel’s journey in the desert and Elijah’s prophetic journey (1 Kings 19:8), signifying preparation and testing and successful completion before fulfilling God’s mission.

The Spirit’s Role in Leading Jesus into Temptation:

Mark’s use of “ἐκβάλλω” (to drive out) is crucial. The Spirit does not gently lead Jesus but forcefully compels Him into the wilderness. This suggests that the testing was necessary—Jesus had to face and defeat Satan as a precursor to His public ministry.

In contrast to Adam, who fell in the face of temptation, Jesus emerges victorious, establishing Him as the new Adam, whose obedience will bring redemption to humanity. If Jesus, fully human, can be victorious, so can we.

Satan and the Temptation:

Mark’s Gospel is sparse in detail regarding the specifics of the temptations, in contrast to other gospel accounts. The focus here is more on the cosmic confrontation between Jesus and Satan. Jesus’ encounter with wild animals also carries Edenic imagery—where humanity and creation were once in harmony, Jesus’ presence in the wilderness hints at a restoration of this original order (see Isaiah 11:6) – “The wolf will live with the lamb; the leopard lie down with the kid; calf, young lion and fattened lamb together, with a little child to lead them.”

Christ as the Suffering Servant and King  Messianic Fulfillment:

The references to both Psalm 2 and Isaiah 42 suggest that Jesus’ role as the Son of God incorporates both the identity of the suffering servant and the kingly messiah. This dual role is critical to understanding Mark’s presentation of Jesus. Unlike the expectations of a military Messiah, Jesus is shown as one who will suffer and be tested, thereby identifying with the human condition.

Jesus as the New Adam:

Jesus’ time in the wilderness is seen as a reversal of Adam’s fall. Where Adam succumbed to Satan’s temptation in the garden, Jesus resists Satan’s trials in the wilderness. This positions Jesus as the new representative of humanity, whose obedience to God will restore what was lost in the fall.

Symbolism of Angels and Wild Beasts  Angels Ministering to Jesus:

The angels attending to Jesus reflect divine provision and protection. This is an essential part of Mark’s narrative, underscoring the idea that despite the trials Jesus faced, He remained under God’s care. The angels’ role here may also point toward Jesus’ future role as the one who commands the angels, as seen in His authority over demonic powers throughout Mark’s Gospel.

Wild Beasts as Symbolic of Creation:

The reference to wild beasts in Mark is unique compared to the other synoptic accounts. Jesus had dominion over creation.  This experience may be a foreshadowing of the peaceable kingdom prophesied in Isaiah 11:6-9, where wild animals live in harmony with humanity.    Key Points  When teaching this passage, the following key points offer deep theological and spiritual insights:

Jesus as the Fulfillment of Prophecy:

Jesus’ baptism and wilderness temptation are the inauguration of His messianic mission, as foretold in the Psalms and Isaiah.

 Divine Commissioning and Empowerment:

Jesus is anointed by the Spirit and immediately led into testing, showing that spiritual empowerment often precedes spiritual challenges

 Jesus’ Role as the New Adam:

Jesus’ victory in the wilderness presents Him as the new Adam, whose obedience contrasts with the failure of humanity in Eden. This victory has universal implications, showing that Jesus has authority over Satan and is the restorer of creation.

Testing as Preparation for Ministry:

Just as Jesus’ testing prepared Him for His public ministry, Christians are often tested before being launched into significant areas of service. This can be an encouragement to see temptation and trials as part of spiritual growth. We wonder out loud about professors and preachers who tell their students how to live in this world while they sit behind their desks.

To introduce a “wow factor” consider tying together historical context, prophetic symbolism, and Jesus’ radical nature.   

“The Kingship of Jesus and a Radical New Beginning” 

Imagine this: this gospel begins by declaring Jesus as the Son of God. But this wasn’t just any title—it was a direct challenge to Roman imperial power. The term “gospel” (Greek: euangelion) wasn’t invented by Christians; it was originally used by the Romans to announce the good news of the emperor’s victories and the birth of heirs. When Mark starts by saying this is the beginning of the gospel of Jesus Christ, he’s making a subversive, world-shaking claim: Jesus—not Caesar—is the true King, and His coming is the real victory. New heirs will be born and they will be called children of God. (See 1 John 1:12-13) “To all who did receive him, who believed in his name, he gave the right to become children of God.” 

It gets more jaw-dropping. John the Baptist, dressed like the prophet Elijah, announces Jesus’ arrival, saying, “I’m not even worthy to untie His sandals.” In their culture, that was an act so low it was reserved for slaves. But here’s the twist: Jesus, the one with power beyond any emperor, would come not to dominate but to serve—He would kneel down, untying our sandals, washing feet, and ultimately giving His life. 

The kicker? John’s baptism with water was also merely a shadow of what was to come. He points to Jesus, who would baptize not just with water but with the Holy Spirit. This was something radically new—a transformative outpouring of God’s own presence within His people, prophesied centuries earlier but now coming to life.

It wasn’t just a ritual—it was God, personally empowering His people to live in His kingdom, starting a revolution from within. And, the Holy Spirit would come at water baptism. (see Acts 2:38-39 ) – “Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.” 

Jesus is not just a figure from ancient history. He is the King who subverted the world’s greatest empire, came not to be served but to serve, changed the world by transforming hearts from the inside out, and gave them His Holy Spirit as well. 

Now that’s something to gasp at. 

Mark 1:1-8 – My Take 

Two of the questions I asked God. 

Think. If you were going to introduce a character that you wanted everyone to fall in love with, that you wanted your listeners, or readers to follow to the ends of the world, to entrust with their lives, would you start by telling them about a crazy man showed up announcing who it was we are to follow? 

Really? You would? 

I think Peter is telling this story to his nephew, Mark. It might be better called the Gospel of Peter, but nobody asked me. 

Peter tells Mark, “This crazy guy shows up eating bugs and honey and says he knows that a king is coming. And, we ought to give our lives to that king.” 

This is not any different than some crazy street preacher on Market Street in San Francisco or standing outside the Chinese Theater in LA, saying “Repent! Follow me to find eternal life!” 

Who would start there? 

 Mark does. Or, Peter does. Or they both do. 

Perhaps only Matthew chose a more unlikely place to start. A ghost, holy, showed up and impregnated a young girl. Her baby grew up to be a king.  

Yeah, right. 

Why would Mark, and Matthew start at such unlikely places? 

Because … were they to try and hide these inauspicious beginnings, they would be even more suspect. Mark is telling us the truth, warts, hard-to-believe parts, and all. Why wouldn’t he? If they were true.  

It’s not the beginning of the story that matters most. The ending validates the beginning and everything in between. We know how the Gospel of Mark ends. When we read the ending, the beginning makes sense, and we are glad it was included. 

No, Jesus, Peter and Mark were not nuts. 

Yes, they are telling us a true story.  

To know – I ought to tell Jesus’ story. All of it, with full confidence. 

To know – I ought not be ashamed of the gospel. It is the power of God for salvation. (See Romans 1:16) – “because it is the power of God that brings salvation to everyone who believes.” 

To do – tell, unashamedly the good news about Jesus. 

To pray – that I may find/create opportunities to tell the good news about Jesus. 

——— 

Your turn. 

Mark 1:9-13 – Paraphrase 

It was the time and Jesus came from Nazareth in Galilee and was dunked by John in the Jordan River. At the moment that Jesus was coming up out of the water, he saw the universe being cracked open and the Spirit come down on him like a dove. A voice came from outside of time and space, “You are my Son. I love you and I am delighted with you.” 

No sooner had the voice stopped then the Spirit compelled him into deep into an isolated place for forty days, where he was went at one on one with Satan doing his best to tempt him. He was with the wild animals, and messengers from God came to attend to him. 

Mark 1:9-13 – Greek Word Studies 

Word Studies of Key Greek Terms: 

σχίζω (schizo) — “torn open” (v. 10) 

• Meaning: The verb σχίζω (schizo) means “to split” or “to tear apart” violently. The imagery here is one of sudden and forceful action. In classical Greek, this word often describes physical objects being split (like fabric or wood), but Mark uses it to describe the heavens being torn apart, signifying a divine breakthrough, an opening of the barrier between the heavens and earth, between time and space, and what is outside of time and space. 

• Insight: This suggests the significance of the moment, highlighting that God’s presence is dramatically breaking into human history with the advent of Jesus’ ministry. The Creator of time and space is stepping into the kingdom he created. 

εὐδοκέω (eudokeó) — “well pleased” (v. 11) 

• Meaning: The verb εὐδοκέω (eudokeó) comes from two roots: “eu” (good) and “dokeo” (to think or to seem). It carries the sense of taking delight or finding satisfaction. This isn’t merely a passive feeling; it conveys a deep, active pleasure that God takes in His Son.  

• Insight: The word suggests more than approval—God’s profound delight in Jesus’ person and mission is being declared. 

ἐκβάλλω (ekballo) — “sent him out” or “drove” (v. 12) 

• Meaning: The verb ἐκβάλλω (ekballo) means “to cast out,” “drive out,” or “forcefully send.” This term often carries a sense of urgency or compulsion. In Mark, it’s notable because it doesn’t suggest a gentle leading by the Spirit but a forceful sending.  

• Insight: This word is also used elsewhere in the New Testament to describe casting out demons (e.g., Mark 1:34). The use here emphasizes the intensity of Jesus being thrust into the wilderness to face temptation. 

πειράζω (peirazó) — “tempted” (v. 13) 

• Meaning: The verb πειράζω (peirazó) means “to test” or “to tempt.” In the context of Scripture, this word can carry the dual sense of testing someone’s character or enticing someone to sin.  

• Insight: Here, the testing of Jesus is not just about temptation to sin but a proving of His identity and mission. The word highlights the adversarial role of Satan, but the larger theological implication is that Jesus, unlike Adam, successfully overcomes the test. 

διάκονος (diakonos) — “ministered” or “attended” (v. 13) 

• Meaning: The verb form διηκόνουν (diakonoun) comes from διάκονος (diakonos), meaning “servant” or “minister.” This word is often used to describe active service, especially in a context of caring for or attending to someone’s needs.  

• Insight: The angels here are portrayed as divine attendants, providing for Jesus after His ordeal. The use of this word emphasizes God’s care for His Son, even in the wilderness, reinforcing the image of Jesus as the Son of God under divine protection. 

Deeper Insights from the Word Studies 

• The violent tearing of the heavens (σχίζω) suggests that Jesus’ baptism is a world-altering event where God’s presence breaks into the earthly realm. “Schizo” indicates the cracking open of an object. Think of it as time and space existing inside a bubble or transparent shell. God cracks open the shell and enters inside. 

• God’s delight (εὐδοκέω) in Jesus reveals the unique and intimate relationship between Father and Son, with Jesus as the beloved Son who perfectly fulfills His mission. 

• The Spirit’s forceful driving (ἐκβάλλω) of Jesus into the wilderness shows the urgency and necessity of His confrontation with Satan, setting up Jesus as the new Adam. The second Adam did what the first Adam could not. (see 1 Corinthians 15:45-58).  

• The temptation (πειράζω) Jesus undergoes is not merely an internal struggle but a direct confrontation with Satan, highlighting His role as the one who will conquer evil. “Peirazó” emphasizes that Jesus did not succumb to the temptations to sin, and his character was proved. Jesus is the firstborn in his new creation. 

• The ministering (διάκονος) angels show that, even in the wilderness, God’s provision is present, signifying Jesus’ divine support in His trials. 

These word studies provide a deeper theological richness to the text that can be missed when only reading the passage in English. Each word adds layers of meaning about Jesus’ identity, mission, and the nature of His relationship with God and the forces of evil. 

 

To introduce a “wow factor” that will captivate readers and listeners: 

Did you know that the moment Jesus was baptized and the heavens tore open wasn’t just a spiritual event—it was the beginning of a cosmic battle and the restoration of the entire creation? 

Think about this: the tearing of the heavens (Mark 1:10) is no small detail. This same verb (σχίζω) is used when the temple veil is torn at His crucifixion (Mark 15:38). The “tearing” signals that something monumental is happening—the separation between God and humanity is being shattered. It’s like the heavens weren’t just opening; they were ripping apart, allowing God’s Spirit to descend on Jesus and begin His mission to undo the curse of the fall. The Creator of the universe chose to step inside creation and set things right. 

And immediately after, Jesus didn’t retreat to a place of comfort—He was driven by the Spirit into the wilderness, not just to fast, but to battle with Satan one on one in a desolate, hostile land. It wasn’t a quiet, spiritual retreat; it was a war zone where He faced off with Satan himself, surrounded by wild beasts. 

What’s mind-blowing: not only does Jesus resist Satan’s temptations, but He’s at peace with the wild beasts (Mark 1:13). This alludes to restoration of the harmony between humanity and creation, as prophesied in Isaiah 11:6, where wild animals live peacefully with humans. Jesus, the new Adam, is re-establishing what was lost in Eden, taming both spiritual and natural chaos. 

The imagery here suggests that Jesus was not only defeating Satan in a spiritual sense, but also reclaiming the world itself, preparing for a time when all creation will be restored under His reign. 

This explanation highlights the cosmic significance of these events and also connects the dots between Jesus’ actions and the restoration of Eden, something few readers may have ever realized! Jesus is not merely a teacher or healer, but the one who enters the wilderness to conquer chaos and bring peace by bringing ‘up there’ to ‘down here.’

Mark 1:9-13 – My Take 

The Bible tells us that Jesus left us an example to follow. (See 1 Peter 2:21) – “To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.”

Jesus walked over 100 miles to begin his ministry by being dunked in the Jordan River. Should we consider our baptism as the beginning of our walk “in his steps” to be any less important. 

Jesus went all in. He began this cosmic battle with a symbolic death-burial-resurrection because he knew that’s how his mission would end. Ought not we begin to walk with Jesus by demonstrating with a symbolic death-burial-resurrection that we, too, will rise from the dead and live with Him for eternity. Shall we not go all in also? 

The Devil, that Serpent, Satan is no mini-God. He cannot be everywhere at the same time, is not all powerful but bent on evil, and is not all knowing. Strong? You bet. Tempting me and you? Nope. He’ll send his minions to do that. And for the most part we sin because we want to and Satan, nor his demon army had nothing to do with it.   But, that’s not the end of the story. 

Let’s not believe his lies.  

Let’s steep ourselves into knowledge of God’s word so that we can not only fight, but we can also be victorious. 

Yes. Jesus could be tempted.

Adam lost the battle.  

Jesus won. 

Some other ways the Devil and his peons fight. 

To know: I can be tempted, too. 

To know: Jesus was fully human, and fully God. 

To know: Jesus was steeped in Bible knowledge. He wrote the book. I write books, but I can’t remember everything I’ve written. Jesus could. Jesus did. 

To do: Meditate on God’s word. (See Joshua 1:8) – “Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.” 

Meditate in Hebrew means to “chew the cud.” That’s how we ought to approach God’s word. 

To pray: that God’s word would be the first thing on my mind each morning, that I would mull it over during the day, and that it would be the last thing I think about before I fall asleep. 

——— 

Your turn. 

Mark 1:14-15 – Paraphrase 

It was sometime after John  was put in prison when Jesus went throughout Galilee, announcing that he, too, had good news from God.

“It’s time now,” he said, “‘Up there’ has come ‘down here.’ God’s kingdom is accessible to us now! Turn your lives around and believe me when I tell you I have something really good to tell you. 

Mark 1:14-15 – Greek Word Studies 

Word Studies of Key Greek Terms: 

Καιρός (Kairos) – “The Time” 

• Meaning: Kairos is one of two Greek words for “time” (the other is chronos). While chronos refers to chronological or sequential time, kairos refers to a specific, appointed moment or an opportune time. In Mark 1:15, Jesus is proclaiming that the right or critical moment in God’s plan has arrived. It’s a concept of “God’s timing” that points to a significant moment of action, not just a random time. 

• Insight: The use of kairos suggests a divine appointment or fulfillment of prophecy. It speaks of the “decisive moment” in history where God’s intervention in the world is breaking forth. This adds weight to Jesus’ proclamation, emphasizing that what He is announcing is not just another event but the culmination of God’s plan. 

Μετανοεῖτε (Metanoeite) – “Repent” 

• Meaning: This verb comes from metanoia, which is a compound of meta (after or beyond) and noeo (to think). Metanoeite means “to change one’s mind” or “to change one’s way of thinking.” It involves more than just feeling regret for past sins; it indicates a transformative change in thought and behavior, a change in direction. This way wasn’t working so you go another way. 

• Insight: In the context of Mark 1:15, Jesus is calling for a radical reorientation of life, thoughts, and actions toward God’s kingdom. Repentance is not just a sorrowful response but an active turning towards something new—specifically, the kingdom of God. It’s an invitation to realign one’s entire life under the rule of God. 

Πιστεύετε (Pisteuete) – “Believe” 

• Meaning: From the root pistis (faith), this verb means “to believe” or “to trust.” It implies not merely intellectual assent but a deep trust and reliance upon something or someone. In this context, Jesus is calling people to trust that the news he is bringing is good news (gospel) about God’s kingdom. 

• Insight: The belief that Jesus is referring to here is active and relational, not just acknowledging facts but placing trust in the message of the gospel. This kind of belief requires commitment and loyalty, shaping how a person lives in response to the truth of the kingdom. 

Εὐαγγέλιον (Euangelion) – “Good News” or “Gospel” 

• Meaning: This word, from which we get “evangelism,” means “good news” or “good tidings.” It was often used in the ancient world to describe the announcement of a new king or the proclamation of victory in battle, or news about the king, what he said or did or will do. 

• Deeper Insight: In the biblical context, euangelion refers to the announcement of the coming kingdom of God and the salvation that comes through Jesus. The use of this term in the Roman context would have resonated strongly, as it was often associated with imperial decrees. Here, it signifies the coming of a new kind of reign—God’s reign—brought through Jesus, which surpasses any earthly power or authority. God is ‘there’ but now God will be ‘here.’ We are able to enter into God’s kingdom now, not some distant time in the future. 

Βασιλεία (Basileia) – “Kingdom” 

• Meaning: Basileia refers to “kingdom” or “reign.” It can denote both the physical realm of a king’s rule and the authority and power or reach of that rule. In the New Testament, it often points to God’s sovereign rule over all creation, inaugurated by the coming of Jesus. 

• Insight: Jesus’ proclamation that the basileia of God has come near refers not just to a future reality but to the present arrival of God’s reign through His own ministry. The kingdom is both “already” here in Jesus’ presence and “not yet” fully realized, inviting people to enter into God’s rule now by following Him. Through Jesus, we have direct access to God now. We don’t need an intercessor, nor do we need to die first. We can enjoy being in God’s kingdom now. 

Conclusion: 

The words Jesus uses in Mark 1:14-15 carry deep theological significance. Words like kairos emphasize the appointed timing of God’s intervention in human history, while metanoeite and pisteuete call for a transformative response. These terms, along with basileia and euangelion, highlight the radical nature of Jesus’ message: the kingdom of God is not just a future hope but a present reality that demands both a change in allegiance and trust in the “good news” that God’s reign has come. 

 

Okay, let’s start. Let’s pray. God, we are the creator of the universe.

We invite you to give it to us. We ask that your kingdom come. We will be done here in this room on Earth, the way you’re doing that.

When we take a deep dive into your world, single event, we ask two questions. Always give us life. And how can we be more like that? Thank you for loving us.

Alright, so, last week, these are the three things we know, right? Busy week, what you see is what you get. We want to live lives so that when people look at us, what they see is what they get. We want to be able to wear Jesus so that when people see us, they can see Jesus in us.

We want to know that we are children of God. We know that Jesus is a disruptor. He turned things upside down.

We’re going to see another good example of that today. And so, we want to show people Jesus of our lives. We want to think of God as our father where we think that breaks down when we have a thousand fathers.

You guys have a big fathers? I mean, not everyone does. I have a really big fathers. We dare to be different.

If we don’t want to be different, Jesus may not be the person we want to be like. Because Jesus is different. So, I promise you, I would suggest something in Japanese, right? Remember that? I wrote it out.

This is not Japanese. It’s a Japanese word, but it’s written out in Roman characters. You know, Japanese has four different styles of writing.

They are kanji. You know, with the Chinese style. Then they have hiragana.

It’s like a cursive. I don’t know how to say it. It’s a syllable style.

They have katakana, which is, then it’s a bara, words that they bara from other languages, then they have roma. This roma means Roman. Like Roman characters, g means character.

So, this is not even like that, a Roman character. So, we got… But they never say, oh, the fire can fire. Oh, I know.

I just accept all the time. Love in Japanese is mine. Go.

Your, go, go, go, go. It means joy. To avoid.

Go, go, go, go. It’s hard. Cut from the heart.

ānātā means you. O is a direction like that. It doesn’t mean that this object, you or the object, ātāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyā So that this is, that I direct my energy toward you, this is you do something – your local You can see this as much as the yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga yoga They may be as we pre-song, right, except for an old man thing, then if you forget, you can just look up, I love you more on on YouTube, you don’t show up to people singing, I love kissing and all of it, so, alright, mark, mark after two, we’re gonna get another look at jesus and being super counter cultural, here’s a question for you, does a good thing, but I think, does it appeal to you, whatever, what do you think about jesus, being counter cultural? There has been a way since I’ve been done for 4,000 years, ever since God created heaven’s world, ever since Moses went up on the mountain, came down with the 10th command, the 10th command, he comes down, and he’s done that thing so much for 4,000 years, they build the temples, they have to move this way, and jesus comes and says, what can you do that? and he doesn’t say you guys are wrong, what’s up with that? He just comes and does it and you think, it is, it is, you know, I like being different.

Now, not everybody likes to be different. So when Jesus says, ah, do that way, well, that appeals to me. I don’t know how that, you know, this is almost the way things were.

Jesus says, ah, you got the messed up. He just comes along and starts doing this. And he just goes down.

But that appeals to me, when Jesus is the right person for you, if it doesn’t, then nobody’s going to want to do it like that. And that’s not the challenge. I don’t want to be different.

I want to blend in. So if we’re a gender inner, Jesus is not your hero today. If he’s like, wow, then he can be your hero.

Then he can be your hero. I don’t know how we’re going to get through this whole. I’ve got to first look at what Jesus is doing there.

He’s out beside the lake. This is the Sea of Galilean. I’ve been to the Sea of Galilean.

It looks kind of like, have you ever been to San Francisco Bay? He’s got to stand on the coast. They’re a little bit watery. It looks like that.

Except there’s no cities around. It’s just a big old lake. It’s probably not that far.

I don’t have to swim across it by trying to run. You guys can swim across it, right? You can swim across it. It’s not that wide.

It’s probably 10 miles, maybe. He’s 15 miles. Yeah, maybe you’re actually just so careful.

You might do it. I can swim down. I’ll just take me one mile.

And so it’s not that big. It’s probably 20 miles a mile. That’s the department swim.

But what we see here, once again, again, is that’s a very important work. I guess Jesus says that there, but again, so the implication is he goes to Boston. And here, there’s another time.

There’s another time, another time, and so little cows, and the Sea of Galilee sits like little cows burning in their gear, and I have a sesame over here. They’re little cows that spot it all around the lake. There’s a bunch of nothing in between.

And so he downed by the lake, ugly, and going, whatever he does, and a bunch of people show up. And they come to him, and he, well, they start teaching him. And while he was walking along one of the towns, he comes along with this guy.

And he goes, here’s the one. Matthew. Levi says, it’s Jewish name.

Matthew is his Hebrew, it’s his Greek name. So Matthew and Levi are the same person. There’s something about Matthew that we love.

Maybe we don’t know that we know. Matthew wrote that he’s read in the entire world. More people have read the book of Matthew than India, because the Bible, of course, is the number one book in the world.

The New Testament is read by more people than in the other part of the Bible, because you go into a hotel, there’s a Indian Bible. There are more good Testament translations now to the world than there are in the other book. All of their books combined cannot compare to the most good Testament.

And the first book in the New Testament is Matthew. This fellow wrote that first book in the New Testament. That is read by the one that you buy us anywhere else.

Son of Alfie is not important. Sitting at the text collection, Matthew or Levi, was a text collection. Not only is he the number one most bad book in the world, he’s also the most hated person.

He’s the most hated person in the Jewish culture. And you got all sorts of bad people, right? And I like this politician, I’m just hated the most in the Jewish culture. It’s the text collection.

And the reason they did hate it so much was because he’s Jewish, but he works for the Romans. So the Romans hate the Jewish people. All they want from them is to give me some money.

They collect their taxes. And then Matthew went to work for people who hate him. So the Romans hate him.