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Mark 1:35-39 Jesus' Kingdom Priorities

Mark 1:21 - 2:12 chronicles four miracles of Jesus. #1-Jesus cast out an unclean spirit in the Capernaum synagogue. #2- Jesus healed Peter’s mother-in-law’s fever. (We have already examined both of these.) #3- Jesus cleanses an unclean leper (1:40-45), and #4- Jesus will forgive the sins of a paralytic (2:1-12). Wedged halfway between these four miracles is a short passage that reveals Jesus’ priorities in His earthly life and mission. After healing Peter’s mother-in-law, Jesus ministered late into the evening, healing and casting out demons (1:32-34). That Sabbath had to have been an exhausting day. Jesus’ public ministry had begun as He declared the authority of God’s kingdom and pushed back the kingdom of darkness. This marked the beginning of many more days of preaching, teaching, healing, and ministering, ultimately leading to His execution. So, despite how exhausted Jesus must have been after that Sabbath, when the disciples awoke the following day, Jesus was gone. He had risen early and gone to pray. Jesus prioritized communion with the Father in prayer. He knew He needed prayer more than sleep to face the day ahead. Jesus never ceased being God, but what He did, He did as a man in the power of the Spirit. He faithfully depended upon the Father throughout His earthly life. If the Son of God, who upholds all things by the power of His word, prioritized prayer throughout His life, how much more must we if we are to follow Him? When the disciples find Jesus, they expect Him to return to Capernaum immediately. Many people with significant needs had again gathered to see Him. People were still sick, still infirmed, and still under spiritual attack. The priority must be to return and continue the miraculous ministry He began yesterday. However, Jesus refuses to return at this point. Instead, He tells the disciples they must go to other towns "that I may preach there also, for that is why I came out" (v. 38). Jesus prioritized preaching the message of the gospel, refusing to let anything (even his healing and exorcisms) get in the way. His priority was to bring the ultimate eternal healing that comes from being adopted into the kingdom of God. Physical healing is but temporary relief. Christianity is, first and foremost, a message - good news - that Jesus Christ has come to seek and save that which is lost. As we follow Jesus today, our priorities must be those of Jesus as we live for His will and glory. As a man, Jesus showed us how to live in the power of God as we bear His commission to make disciples and live in His presence. Prayer and the Word of God must be prioritized if we are to live faithfully, for it is only in His strength that we are able. Finally, Jesus’ priorities of prayer and preaching are not only the example we must follow but how He stands in our place. Because Jesus faithfully and perfectly lived in communion with the Father, so can we. Because Jesus faithfully proclaimed the kingdom, we can now enter in. Because Jesus gave His life as the perfect Lamb of God, we can become co-heirs with Him. As we follow Jesus, let our priorities be conformed to His.

I. Jesus Prioritized Prayer (v. 35)

II. Jesus Prioritized Preaching (v. 36-39)

Mark 1:21-34 Jesus' Kingdom Authority

Mark 1 has already given us several lines of testimony declaring Jesus as Messiah, Son of God, anointed by the Spirit, and baptized to identify with sinners. After overcoming His wilderness testing, Jesus came forth proclaiming that the Kingdom of God is at hand and calling people to repent and believe in the gospel. Last week, in verses 16-20, we saw Jesus call four fishermen to leave everything behind and follow Him. Jesus spoke with authority, calling these men to step out in faith because the kingdom of God is at hand. But does Jesus actually have the authority to promise such things as salvation and entry into God’s kingdom? Authority is not real just because someone claims it or even because some people submit to it. True authority is the ability to back up your claim and enforce your words. Mark 1:21-43 (and even into Ch. 2) shows that Jesus has the authority to bring the Kingdom - to the creation and the hearts of sinners. Verses 21-43 give us the events of a single day. A day in the life of Jesus’ ministry as He and His new disciples enter the synagogue of Capernaum on the Sabbath.

By Jesus’ words and His works, we see how the kingdom of God is indeed at hand. Jesus teaches with authority that amazes the people as He announces the kingdom and calls them to repent and believe the gospel. Then, Jesus demonstrates His power to overcome the corrupted kingdom of this fallen world. He has authority over the evil spirits who tremble at His word, and He has authority to banish the sickness and disease that entered this creation through the corruption of sin. In Jesus’ words and His works, we glimpse through the keyhole at what the creation will be when the kingdom comes in fullness. There will be no more corruption of sin nor any effect of the fall. No more death, suffering, or evil when the King returns to make everything new. Though we look forward to this day, in Jesus, the kingdom of God is indeed at hand. He has authority over all other kingdoms, and as His gospel goes forth, Jesus’ kingdom is overcoming sin in our hearts and all creation. Today, Jesus bears the King’s authority and is seated upon His throne until all His enemies are placed beneath His feet.

I. Jesus’ Authority In His Teaching (v. 21-22)

II. Jesus’ Authority Over Evil Spirits (v. 23-28)

III. Jesus’ Authority Over Disease (v. 29-31)

IV. Jesus’ Authority To Bring The Kingdom (v. 32-34)

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Mark 1:16-20 Follow Me

Having worked through Mark’s prologue (v. 1-13), we have been given all the information needed to understand who Jesus is. Before Mark begins the account of His ministry, he gives the readers the answer to the question everyone in the book grapples with. Jesus is the Christ, the Son of God. He is the Messiah, anointed with the Spirit. The sinless Lamb has identified Himself with sinners through a baptism of repentance and stood in their place through testing in the wilderness. Through this extended introduction, Mark has demonstrated that Jesus bears the authority and divinity of almighty God. He is God in the flesh. So, when Jesus comes declaring, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel,” we hear the unequivocal voice of God calling us to Himself. Jesus is bringing the Kingdom of God to pass.

On the heels of this declaration, Mark gives a condensed version of Jesus’ authoritative call to four fishermen. The command He gives is simple and to the point...Follow me. Mark shows us a definitive picture of what repenting and believing look like. Sunday, we will examine Jesus’ call to follow Him and the promise embedded in that call. Likewise, these four men will radically respond to Jesus’ call. Today, Jesus still calls sinners to leave their old lives and follow Him. Later in Mark 8:34-35, Jesus will tell the crowd the same thing. "34 And calling the crowd to him with his disciples, he said to them, ’If anyone would come after me, let him deny himself and take up his cross and follow me. 35 For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.’" Sunday, we will examine the calling of these fishermen who would eventually turn the world upside down. Although it doesn’t seem initially evident, when we compare the timeline between Mark 1:16-20 with John 1:35-40, we see just how applicable this call is for us today.

I. The Content Of Jesus’ Call (16-17)

II. The Promise Within Jesus’ Call (17)

III. The Response To Jesus’ Call (18-20)

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Mark 1:9-15 The Kind of Messiah We Need

Last week, we introduced ourselves to the gospel of Mark. Mark is a fast-paced account, mainly of Jesus’ actions and ministry, emphasizing Him as the suffering servant Messiah who has come to give His life as a ransom. Chapter 1:1-13 functions as a prologue to the gospel, revealing Jesus’ identity to the reader before He begins His public ministry in v. 14-15. Last Sunday, we worked our way through 1:1-8 and saw the testimony of Mark (v. 1) that Jesus is the Christ and the Son of God. Likewise, the scriptures testify that He is the Lord long foretold to come, also pointing to a forerunner who would prepare the way for Him. John the Baptist was this messenger, preparing the people by preaching a baptism of repentance and calling them to turn to the one who would come after him. John calls them to repent and trust in the coming Messiah, promising that He would baptize them with the Holy Spirit. Sunday, we will jump back into this prologue, examining v. 9-15. In these verses, we find two events that are very familiar to us but are strange in their meaning. Jesus comes forth from Galilee as the crowds are repenting, confessing, and being baptized, and rather than beginning His ministry to them, He joins them in their baptism. As He does this, the heavens open, the Spirit descends upon Him, and the Father declares His pleasure in His Son. Immediately after these events, the same Spirit that "anoints" Jesus drives Him into the wilderness to be tempted by Satan. Only then does Jesus begin His preaching in v. 14-15. Although Mark’s account of these events is significantly shorter than the other gospel writers, he records them for a purpose. These events prepare Jesus, in His humanity, to be the kind of Savior we must have. Only God can be the Holy and perfect fulfillment of His covenant and law, but only a human being can represent humans before the Father. Jesus willingly submits Himself to a baptism of repentance, though He has no sin to repent of, in order to identify with us in our plight. He is anointed by the Spirit and commissioned as Messiah, the only man in whom God is perfectly pleased, and then, He is sent into the wilderness to do what no one has ever done before. He must stand in the place of Adam and Israel who fell to temptation, and emerge victorious to be the kind of Savior we need. We will explore the significance and application of these truths Sunday as we gather to worship and receive the Lord’s Supper. 

I. The Preparation Of Our Messiah (v. 9-11)

II. The Testing Of Our Messiah (v. 12-13)

III. The Proclamation Of Our Messiah (v. 14-15)

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Mark 1:1-13 The Beginning Of The Gospel

It seems appropriate that we begin a new book on the first Sunday of the new year. Having studied through a few epistles, we turn our minds back to a gospel narrative as we present our hearts to God’s word. The Gospel of Mark is the shortest of the four gospels, but it is no less impactful in showing us Jesus and what it means to follow Him. Each of the four gospels emphasizes a different aspect of Jesus and His ministry, and Mark’s emphasis is Jesus as the suffering Servant-Messiah (foretold in Isaiah). Many see Mark 10:45 as the thematic point of the gospel as Jesus says, "For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” As this servant emphasis is reflected, Mark also vividly shows us the cost of discipleship and what it means to truly follow Jesus. Throughout the book, the disciples, the crowds, the religious leaders...everyone struggles to understand who Jesus is. However, Mark does not expect the reader to wrestle with this question. From the first verse, Mark tells us that Jesus is the Christ and the Son of God. In fact, Mark 1:1-13 functions as a prologue of sorts, giving several lines of testimony regarding Jesus’ true identity. Mark himself, John the Baptist, the Old Testament prophecies, and the Father Himself testify to who Jesus is right at the beginning. This Sunday, we will examine 1:1-8 and hear the testimony of these witnesses as we prepare our hearts to serve this servant Messiah.

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Matthew 1:18-25 The Wonder Of Christmas

As we focus our hearts and minds on the birth of our Savior, we celebrate the fulfillment of all God’s purposes from before creation. The coming of Christ heralds the salvation promised from the earliest pages of scripture and the goal to which all of history has moved. Though many of us have repeatedly heard the story of Jesus’ birth through the years, we should not let the wonder of God’s love in the incarnation fail to amaze us. Sunday, we will read Matthew’s account and marvel at what the angel tells Joseph regarding the child in Mary’s womb. Matthew repeatedly chronicles Jesus’ fulfillment of Old Testament prophecies. He does so from the very first verse of chapter 1 as he declares Jesus Christ as the son of David and the son of Abraham. Matthew continues chronicling Jesus’ fulfillment of all God has promised throughout his early chapters. In Matthew 1:18-24 we will see that being conceived from the Holy Spirit and born of a virgin fulfills God’s very first promise for humanity (spoken to the Serpent) in Genesis 3:15:

15 “I will put enmity between you and the woman,

and between your offspring and her offspring;

he shall bruise your head,

and you shall bruise his heel.”

God, the eternal Son, took a human nature upon Himself and was born into His own creation to overturn the fall’s curse and bring salvation to sinners. Joseph is told to call the baby “Jesus,” for He will save His people from their sins. This is only possible because Jesus is “God with us.” Forevermore, Jesus – God and Man – reconciles sinners with God and brings us into the eternal love relationship of the Trinity. Today, He is still God with us. That is the wonder of Christmas.

I. Jesus is The Seed of The Woman (Matt. 1:18; 20; Gen. 3:15; Heb. 2:14-15)

II. Jesus is Our Salvation From Sin (Matt. 1:21)

III. Jesus is God With Us (Matt. 1:22-23)

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Biblical Accountability / Discipline

Sunday, we finish our series on the church. I hope you have found this study informative and helpful in understanding why we, as a church of Jesus, organize and function the way we do. We have examined Scripture’s teaching on the church’s nature, purpose, governance, offices, and ordinances. As we examined the church’s structure and the authority of the congregation, we made reference to Christ giving the "keys of the kingdom" to the local gathered body (Matt. 16:13-20; Matt. 18:15-20). We also showed that Christ has given authority and responsibility to the congregation to protect its doctrine and membership. In those passages (Along with Paul’s application in 1 Corinthians 5) we showed the congregation’s authority regarding what has historically been called church discipline. When many hear that term, they immediately think of formal proceedings to remove someone from church membership, but that is only a small (and usually rare) part of true "church discipline," which is happening all the time between believers. I prefer the term biblical accountability, most of which happens in private between Christians. The commands of Christ are clear in Matthew 18, however "how" and "when" to exercise this accountability are questions often left unanswered. We cannot ignore the clear commands of Jesus in this area, but we also cannot use Jesus’ command as a sledgehammer to break the bruised reed and harm the struggling believer. There are significant guardrails given in these commands to prevent wrong application. So, we must not only know "what" to do regarding biblical accountability, but also "how" and "when" to do it. Biblical accountability is a grace given to the body of Christ. All of us, at one time or another, need brothers and sisters to pull our hearts away from the deceitfulness of sin. None of us is immune and we need each other. This past year, the world has seen three or four high profile pastors disqualified from ministry because of unrepentant, ongoing sin. If biblical accountability had been in place around them, the devastation to those churches may have been prevented.

19 My brothers, if anyone among you wanders from the truth and someone brings him back, 20 let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins. (James 5:19-20)

Proverbs 12:1

I. The Practice of Church Discipline (Matt. 18:15-20)

II. The Process of Restoration (1 Co. 5:1-13; 2 Co. 2:5-8)

III. The Purpose of Church Discipline (James 5:19-20)

1 Co. 11:30-32

Rev. 2:20-22

Rev. 2:14-16

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The Lord's Supper

We are quickly coming to the end of our series on the church and what faithfulness as a body of believers entails. Last week, we examined Baptism as one of the ordinances given to the church and were blessed to participate in the ordinance itself. This Sunday, we will examine and observe the Lord’s supper, the other ordinance Christ commands of His church. Earlier this year, we began observing the supper on the first Sunday of every month rather than quarterly. Not only did the change in frequency allow members to participate in the supper more often, but it has also heightened our awareness of the supper’s intent and purpose. We observe the supper at the beginning of the second service so that we are able to participate in this covenant meal as a whole body together. In preparation for this ordinance, one of the pastors briefly explains the significance, the warnings, and the purpose of the supper. This Sunday, the sermon will examine all these things at length. On the night Jesus was betrayed, while observing the Passover with His disciples, Christ transformed the meaning of the Passover’s cup and bread to signify the salvation and institution of the New Covenant in His blood. Now, much like the Passover, the Lord’s Supper is the New Covenant sign of ongoing participation, remembrance, and celebration of the New Covenant as the body of Christ communes with Christ and one another. As we receive the Lord’s supper, we proclaim and display our response to the gospel before God, the church, and the world, declaring in a visible way that we belong to Christ in the New Covenant.

I. A Sign Of The New Covenant (Luke 22:15-20; Exodus 13:8)

II. An Act Of Communion (1 Corinthians 10:14-22; Highlight 16-17)

III. An Act Of Remembrance (1 Corinthians 11:17-25)

IV. An Act Of Proclamation (1 Corinthians 11:26)

V. An Act Of Expectation (1 Corinthians 11:26; Rev. 19:6-9)

VI. An Act Of Examination (1 Corinthians 11:27-34)

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The Ordinance Of Baptism

This Sunday, we begin studying the two ordinances Jesus commanded the church to observe. Baptism and the Lord’s Supper are the signs of the New Covenant. Together, these two ordinances proclaim the gospel in visible form. Baptism testifies that one has entered into the New Covenant by grace through faith in Jesus, and the Lord’s Supper portrays one’s ongoing life of repentance, remembrance, and communion with Christ and His body. This Sunday, we will focus our attention on Baptism, the first act of obedience for a new believer, and the commanded ordinance by which new believers testify to their new life in Christ. Baptism is also a church proclamation to the new believer and the world. In Baptism, the church affirms a believer’s profession of faith and marks them out from the world. Jesus commanded the church to make disciples, partly by baptizing them in (literally “into”) the name of the Father, the Son, and The Holy Spirit. As believers are baptized “into the name,” baptism is the sign identifying one as being united with Christ and His people. Although Baptism does not save or complete one’s salvation, baptism is commanded as the sign proclaiming one’s entry into the New Covenant and picturing one’s death and resurrection with Christ, an internal reality given by grace through faith alone.

I. A Sign Of The New Covenant (Col. 2:11-12)

II. A Sign Portraying Death & Resurrection With Christ By Immersion (Rom. 6:3-4)

1. Evidence of Immersion - Matt. 3:16, John 3:23, Acts 8:38-39

III. A Sign Not A Saving Work (1 Co. 1:12-17)

IV. A Sign Commanded Of Believers (Matt. 28:19-20; Acts 2:38)

     1.  NT assumes every believer has been baptized (Col 2:11-12; Rom 6:3-4; 1 Co 12:13)

      2. Baptism is for believers only – (Acts 2:41; 8:12; 16:14-15; 18:8)

V. A Sign Identifying Us With Christ & His People (Gal. 3:26-27; 1 Co. 12:13; Acts 2:41-42)

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The Office Of Deacon

As we continue studying what the Bible commands for every local church, we come to the second office God has commissioned in the body. The office of Deacon. The word “deacon” simply means servant or minister. In one sense, every believer is called to serve – “to deacon.” However, God has ordained the office of deacon as a gift for the church as an example of the heart of Christ, who came to serve. Just as we studied the office of elder last week, this Sunday we will examine the duties and qualifications of deacons in Acts 6:1-7 and 1 Tim. 3:8-13. Though the duties of this office can vary depending upon the specifics of each local body, the purpose and goals of this office are clearly articulated in Scripture. Acts 6:1-7 shows the early formation of this office and the general duties associated with it. Deacons are ordained to serve the physical and tangible needs of the church and its members and protect the unity of the body. Likewise, the qualifications for those called be deacons are given right alongside of elders in 1 Timothy 3. And just like elders, the qualifications necessary are not expertise in skill or ability, but character. Christ has demonstrated His care for the body by giving us living examples of how we are called to serve and leaders who model that service in the body.

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Pastors/Elders/Overseers

As we have studied the doctrine of the church, we have talked a lot about church officers and the importance of the congregation’s authority in choosing their leaders. Therefore, it is only fitting for us to also define the duties and qualifications required of such offices. This Sunday, we will focus on the office of pastor/elder/overseer and the following week, the office of deacon. First, we will see that the New Testament refers to pastor, elder, and overseer (or bishop) as the exact same office. These are not three different offices in the church, but three aspects of the same office. Pastors are elders, elders are pastors, there is no distinction. Then, we will examine the duties and responsibilities of those called to be elders that the congregation might know what God expects of this office. Finally, we will assess the qualifications of one whom God calls to this office, and we will see that while these qualifications (most of them) are elsewhere commanded of all Christians, they are necessary for those called to the office of pastor as an example to the flock.

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