First Baptist Church
June 7, 2026

      • Deuteronomy 18.15-16ESV

      • Deuteronomy 18.17-19ESV

  • Christ The True And Better
  • O Come All You Unfaithful
  • Jerusalem

      • Mark 8.27-29ESV

  • Ancient Words
  • If you were asked today, to write an introduction to a story how would you begin? You might begin with the classic fairy tale introduction... “Once upon a time” or perhaps you might rather want to have them grasp for the star with an introductions like this.... “A long time ago in a galaxy far, far away”. Maybe you rather start with a paradoxical beginning something like “It was the best of times, it was the worst of times”, Maybe something more personal and intriguing like “Call Me Ishmael”. You might recognize these rather famous introductions.… that of George Lucas’ stars wars or Charles Dickens tale of two cities or that unique personal beginning of Meville’s American classic Moby Dick. In fact, each of these titles that we considered are masterpieces in their own way. Well loved and well appreciated. What makes each of these masterpieces really stand out? Several things are true of them, but one thing that is abundantly clear, they all start out with a bang,
    In literature and film, this portion at the beginning is called the prologue. Good prologues create great stories by hooking the reader right at the beginning. Prologues also serve as a way to provide background, set the tone, and even foreshadow the events that may take place even before the narrative begins.
    One of my favorite prologues comes from one of my favorite films and books.
    "The world is changed. I feel it in the water. I feel it in the earth. I smell it in the air. Much that once was is lost, for none now live who remember it. It began with the forging of the Great Rings. Three were given to the Elves; immortal, wisest and fairest of all beings. Seven to the Dwarf Lords, great miners and craftsmen of the mountain halls. And nine, nine rings were gifted to the race of Men, who above all else desire power. For within these rings was bound the strength and will to govern each race. But they were all of them deceived, for another ring was made. In the land of Mordor, in the fires of Mount Doom, the Dark Lord Sauron forged, in secret, a master ring to control all others. And into this ring he poured his cruelty, his malice and his will to dominate all life. One ring to rule them all. One by one, the Free Lands of Middle-Earth fell to the power of the Ring. But there were some who resisted. A last alliance of men and elves marched against the armies of Mordor. And on the slopes of Mount Doom, they fought for the freedom of Middle-Earth. Victory was near, but the power of the ring could not be undone. It was in this moment, when all hope had faded, that Isildur, son of the king, took up his father's sword." 
    You can just sense right in the opening pages the tension, the conflict, the high stakes that are at play, and it pulls you right in.
    Well similiar to the masterclasses of literature and film we have today, our author of the Gospel of Mark begins His gospel in a similiar way. The main narrative doesn’t really begin until verse 14. The verses prior to that function more as the prologue to the main story.
    Today, we are going to see how our author John who is in Latin called Mark, employs excellent use of the literary prologues to draw us into the greatest story ever told. A story so captivating, so powerful, so true… because it is a story that comprehensively changes people’s lives and futures. Comprehensively in that it changes not just the way we think, but what we feel, what we do, what we desire, where we go, and what our future will bring. It’s a story worth introducing in the most jaw dropping way possible. This, as we will come to see, is exactly what John Mark is hoping to do with the beginning.
    Our message title for today is called Gospel Beginnings- the prologue to the Gospel of Mark. We will be primarily looking at verse one but also be skimming thru the book as a whole.
    Today’s sermon may be full of factual data, but what we are hoping to accomplish is to build up the frame work of this gospel so that you might comprehend and appreciate this work even more. John Mark’s gospel is often the one least read and least appreciated. My hope is that after this series, we might all come to see that God had a reason to include Mark’s gospel in the cannon of scripture, even though it is the shortest and least descriptive of the gospels. Much of what is included in this gospel, some 90%, is included in the other gospels with greater explanation and content. But yet God had a purpose for this work even today. So before we do that, we must go where most all good prologues go and consider the relevant background information to this masterpiece of narrative.

    I. Background to this Gospel Account

    A. Consider the Audience

    The gospel of Mark doesn’t come right out and say whom it was written to but there are certain internal and external evidences that point us to whom it likely was.

    1.Evidence from the Gospel Account

    Inside the gospel itself… First Jewish Customs are explained
    Mark 7:3–4 ESV
    (For the Pharisees and all the Jews do not eat unless they wash their hands properly, holding to the tradition of the elders, and when they come from the marketplace, they do not eat unless they wash. And there are many other traditions that they observe, such as the washing of cups and pots and copper vessels and dining couches.)
    Mark 14:12 ESV
    And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where will you have us go and prepare for you to eat the Passover?”
    Mark 15:42 ESV
    And when evening had come, since it was the day of Preparation, that is, the day before the Sabbath,
    Secondly Aramaic words and expressions are translated into Greek
    Mark 5:41 ESV
    Taking her by the hand he said to her, “Talitha cumi,” which means, “Little girl, I say to you, arise.”
    Mark 7:11 ESV
    But you say, ‘If a man tells his father or his mother, “Whatever you would have gained from me is Corban” ’ (that is, given to God)—
    Mark 7:34 ESV
    And looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.”
    Third Mark uses Latinisms which are explanations of greek concepts with their Latin (from Rome or the area of Italy) equivalents. The koine Greek (Biblical greek) common tongue, dialect of the common people, was the primary language of Biblical times. So why not use greek? Why explain these in Latin equivalents? These strongly suggest that Mark was aiming his gospel at the church in Rome.
    Mark 12:42 ESV
    And a poor widow came and put in two small copper coins, which make a penny.
    Greek coin Lepton with a Roman coin (Quadrents)
    Mark 15:16 ESV
    And the soldiers led him away inside the palace (that is, the governor’s headquarters), and they called together the whole battalion.
    Inside the palace… aulē (ah-le) in greek which we compares to the Praetorium the Roman equivalent
    The koine Greek (Biblical greek) common tongue, dialect of the common people, was the primary language of Biblical times. So why not use greek? Why explain these in Latin equivalents? These strongly suggest that Mark was aiming his gospel at the church in Rome. Which lines up perfectly with what so many others have pointed to outside of the Gospel account itself.

    2. Evidence from Outside the Gospel Account

    1 Peter 5:13 ESV
    She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son.
    Colossians 4:10 ESV
    Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him),
    Paul’s explicit statement in Colossians 4:10 is the primary, unambiguous proof that John Mark was in Rome. Why, because we know with certainty that the letter to the Colossian church was during Paul’s imprisonment in Rome. John Mark’s presence there then suggests that he was involved in the early church’s ministry in that city, supporting and encouraging Paul during his time in prison, as well as serving as a translator and/or assistant to Peter (1 Peter 5:13).
    Beyond these two accounts of scripture of Mark being in Rome, we have the almost unanimous record of the early church Fathers to include in this as well. And they universally agree that he was in Rome and assisted Peter in writing this gospel.
    Papias, early church historian, writing less than 100 years after the gospel of Mark had this to say of the work....
    Mark 1–8: The MacArthur New Testament Commentary Author

    Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. (The Exposition of the Sayings of the Lord, 6; cited in Eusebius, Church History, 3.39.15–16)

    So why does it matter?
    The fact that Mark wrote with the Romans in mind helps us understand his style and approach. Who were the Roman Christians, and what do we know about them. We will answer some of those questions towards the end of our time today. But for now, know that Mark initially had a Roman reader in mind when he wrote this gospel.

    B. Contrast the Tone

    1. Not a chronological gospel

    Papias is correct when he said that Mark wrote down accurately what ever he remembered, but not in exact order.…
    Notice where it begins…
    Matthew, who wrote primarily for the Jews, opened his book with a genealogy since he had to prove for his Jewish readers that Jesus was the rightful heir to the throne of David.
    Luke who wrote to a primarily Greek audience and focused much on the sympathetic ministry of the Son of Man… began his book highlighting Jesus humanity.… his human birth, his genealogy which traces itself all the way back to Adam, the first man… therefore proving to his audience that he was the fulfillment of Adam, the better Adam, the perfect Adam.… thereby the perfect sacrifice to correct mankinds sin problem.
    John began with eternity.… why because his focus was always on proving that Jesus is the son of God. In the beginning was the Word (Jesus), and the word was with God, and the word was God.
    But Mark is very different. Doesn’t start with the birth of Christ, not with a genealogy, but jumps right in with Jesus… his baptism and public ministry.

    2. Fast-paced & Action packed

    You’ll notice very quickly that Mark’s gospel seems to be a fast-paced gospel. In fact, even though Mark’s gospel is the smallest, he covers more of the events of Jesus’ earthly ministry than the other gospels do. On top of that, he loves to employ a word that gives an urgent feel to the gospel. This word appears about 40 times in the gospel of Mark, more than all 3 other gospel accounts combined.… it’s the word- Eutheos meaning “Immediately”. A word that drives the narrative forward.
    Another thing we should consider about Mark’s gospel is that it is action packed. This gospel is often called by theologians the “action gospel” because it’s filled with the deeds of Jesus. There are more miracles recorded here in Mark’s small gospel than any of the authors. We’ve already noted this but Mark starts off with Jesus hitting the ground and off to the races. Right to the ministry of Jesus in chapter 1. In fact, more attention to the deeds of Jesus than the teaching of Jesus. Only 2 lengthy teachings are recorded in Mark, whereas Matthew and John are filled with extremely long ones. In the Gospel of Matthew, about one-third of the text is made up of the five major discourses that Jesus taught. The sermon on the mount for instance recorded in chapters 5-7 of Matthew make up 110 verses alone, whereas the longest one in Mark is about 37 verses. That doesn’t mean Mark never recorded Christ’s teaching, but they were included in rather brief statements dispersed throughout the narrative- usually embedded within each storied episode.
    Just a quick thought about Mark’s approach to the writing of the Gospel. Fast-paced & Action packed.… we don’t know about John Mark so much being like that, just cause we don’t know enough about John Mark… but remember, how is it that Mark wrote this Gospel. As Justyn Martyr, historian who lived around 100-160 AD, once said about Mark’s gospel. He called it the “memoirs of Peter.” Mark may have wrote it but Peter was the one who had heavy input into what we being put into the text. And what was Peter like. Headstrong at times, often rushed into things without thinking, a man of action.… who alone got out of the boat to walk to Jesus ON THE WATER, Peter. Who alone, whipped out a sword and tried to kill one of the servants that was trying to take Jesus away. Peter again.
    When I read this gospel, Peter’s characteristics permeate the pages. And what does that say about the character of Peter. Yes, he was brash, he was action-oriented, he was mover and shaker, and because he was that way it did get him into trouble a time or to. And some would think, man if Peter wasn’t so brash, wasn’t so action-oriented, he wouldn’t get into so much trouble. If only he was more like John or Andrew or James, he would have been so much better. Yet, again that same character of being action-oriented God used to display his power and goodness time and time again as well. Even look at this gospel, whether Peter heavily influenced every single word of this gospel or if he just heavily influenced John Mark, Peter’s nature of action-packed, fast paced lifestyle made into the fabric of the gospel of Mark.
    So what does that mean for you and I. Never apologies for who God made you to be.… your character, your nature, your personhood. Apologize when you don’t control yourself and your nature and walk in sin.… but understand that God wants to employ your unique nature for the good of His Kingdom and glory. Rejoice in that, and be extremely thankful. Don’t compare yourself to others, just use what you have for good.

    3. Detailed Vividly & Cinematically Written

    There is something else important about the gospel account written by Mark. As you read the narrative, you’ll notice the specific attention to details. Details that other Gospel accounts do not include. Again scholars agree that these details have to indicate that they came from someone close to the events. “Memoirs of Peter” makes alot of sense then.
    Here’s one example from Matthew compared Mark’s
    Matthew 8:28 ESV
    And when he came to the other side, to the country of the Gadarenes, two demon-possessed men met him, coming out of the tombs, so fierce that no one could pass that way.
    Notice how Matthew covers just the event… just straight fact. But look at how Mark describes the same event.… you’ll see the colorful details, tension, drama… again describing things that would have only been known if someone had actually been there to see it.
    Mark 5:2–6 ESV
    And when Jesus had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit. He lived among the tombs. And no one could bind him anymore, not even with a chain, for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces. No one had the strength to subdue him. Night and day among the tombs and on the mountains he was always crying out and cutting himself with stones. And when he saw Jesus from afar, he ran and fell down before him.
    Something else we will notice about Mark’s style of writing is his use of the Historical present. That’s probably something that many of us have never heard of. So let me try to example. It’s a present tense verb used to describe a past action. Why would any writer use this? What’s the purpose? It’s meant to give the reader a vivid and realistic approach to the narrative.
    Here’s an example of how one might read that from Mark 4:36–38
    Leaving the crowd, they are taking him along with them in the boat… there is arising right now a fierce gale of wind… and they are waking him and saying to him....
    Mark 4:36-38 (Lecturer’s Translation)
    So a device of writing to draw in the reader and make it feel that they were there in the event.
    One last quick thing we will consider about Mark’s writings.

    4. Contains unique descriptions of Jesus & the “Messianic Secret”

    In Mark chapter 6, Jesus return to his hometown and a couple of unique things are described about Him that other gospel writers don’t include.
    Mark 6:3–6 NASB95
    “Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?” And they took offense at Him. Jesus said to them, “A prophet is not without honor except in his hometown and among his own relatives and in his own household.” And He could do no miracle there except that He laid His hands on a few sick people and healed them. And He wondered at their unbelief. And He was going around the villages teaching.
    Mark also records Jesus healing in usual ways.
    Like in Mark 8:22-25
    Mark 8:22–25 ESV
    And they came to Bethsaida. And some people brought to him a blind man and begged him to touch him. And he took the blind man by the hand and led him out of the village, and when he had spit on his eyes and laid his hands on him, he asked him, “Do you see anything?” And he looked up and said, “I see people, but they look like trees, walking.” Then Jesus laid his hands on his eyes again; and he opened his eyes, his sight was restored, and he saw everything clearly.
    He spits on his eyes… John also records Jesus doing this, but Mark is the only one to include how it only partially worked at first, then fully.
    We will come across alot more of these as we read through the narrative, but what do we do with these? Why is Mark so unique in His descriptions of Jesus and what are they they for? Not all scholars agree, but a large group of them believe it was written this way to show His humanity.
    Another unique thing about the gospel of Mark in how he deals with Jesus is the number of times Mark records Jesus telling people not to tell anybody about Him.
    Chapter 1 Jesus heals the Leper and tells him not to tell anyone.
    Mark 1:42–44 ESV
    And immediately the leprosy left him, and he was made clean. And Jesus sternly charged him and sent him away at once, and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.”
    In Mark 5, after Jairus, ruler of the synagogue, daughter appears to be dead, Jesus heals her and...
    Mark 5:42–43 ESV
    And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement. And he strictly charged them that no one should know this, and told them to give her something to eat.
    Chapter 7 Jesus heals a man who is deaf and can’t speak and tells the crowd again to not speak of it.
    Mark 7:35–36 ESV
    And his ears were opened, his tongue was released, and he spoke plainly. And Jesus charged them to tell no one. But the more he charged them, the more zealously they proclaimed it.
    These are just a few examples from the book of Mark that scholars call the “Messianic Secret.” When we get to them in our study, we will talk more about why Jesus chose to employ this and why Mark highlights them in his gospel.

    II. Purpose of this Gospel Account

    Here’s where we will get into Mark’s opening prologue.
    Mark 1:1 ESV
    The beginning of the gospel of Jesus Christ, the Son of God.

    A. Preserve Apostolic Gospel

    Mark 1–8: The MacArthur New Testament Commentary Author

    A great light of religion shone on the minds of the hearers of Peter, so that they were not satisfied with a single hearing or with the unwritten teaching of the divine proclamation, but with every kind of exhortation [they] entreated Mark, whose gospel is still in existence, seeing that he was Peter’s follower, to leave them a written statement of the teaching given them verbally, nor did they cease until they had persuaded him, and so became the cause of the scripture called the Gospel according to Mark. And they say that the Apostle, knowing by the revelation of the Spirit to him what had been done, was pleased at their zeal, and ratified the scripture for study in the churches. (Church History, 2.15.1–2)

    What was the exhortation, what was the teaching given them. What was the message? It was the Gospel.
    For us 21st century believer, we probably don’t fully appreciate or understand the power of Mark’s opening statement to the Roman reader. The beginning of the gospel.… to fully appreciate Mark’s booming prologue, his attention grabbing statement, we need to know what he meant when He said the beginning of the Gospel.
    What is the gospel.
    In Greek, the word is euangelion.
    This word had immense meaning in the Gentile and Jewish world.
    The word itself is a combination of words meaning good news or glad tidings.
    A Roman inscription dating back to 9 B.C. provides insight into how the word gospel was understood in an ancient Gentile context. Speaking of the birth of Caesar Augustus, a portion of the inscription reads:
    Mark 1–8: The MacArthur New Testament Commentary Chapter 1: The Herald of the New King (Mark 1:1–8)

    Whereas the Providence … which has ordered the whole of our life, showing concern and zeal, has ordained the most perfect consummation for human life by giving to it Augustus, by filling him with virtue for doing the work of a benefactor among men, and by sending him, as it were, [as] a saviour for us and those who come after us, to make war to cease, to create order everywhere … and whereas the birthday of the God [Augustus] was the beginning of the world of the glad tidings that have come to men through him.… (Inscrip. Priene, cited from Gene L. Gree, The Letters to the Thessalonians, Pillar New Testament Commentary [Grand Rapids: Eerdmans, 2002] 94)

    This inscription speaks of “glad tidings” (a form of euangelion) to describe the birth and reign of Caesar Augustus—a ruler whom the Romans regarded as their divine deliverer. The word gospel thus functioned as a technical term, even in secular society, to refer to the arrival, ascendency, and triumph of an emperor.
    In Jewish realms, this word also had great meaning.
    Mark 1–8: The MacArthur New Testament Commentary Chapter 1: The Herald of the New King (Mark 1:1–8)

    First-century Jews would have been familiar with the word euangelion from its occurrence in the Septuagint—the Greek translation of the Hebrew Old Testament. There it is used to speak of military victory, political triumph, or physical rescue

    Examples are found in 1 Sam 31, 2 Sam 4, Ps. 40:9)
    Mark 1–8: The MacArthur New Testament Commentary Chapter 1: The Herald of the New King (Mark 1:1–8)

    Significantly, the term is also found in a messianic context, where it points to the ultimate salvation of God’s people through the messianic King.

    Isaiah 40:9–10 ESV
    Go on up to a high mountain, O Zion, herald of good news; lift up your voice with strength, O Jerusalem, herald of good news; lift it up, fear not; say to the cities of Judah, “Behold your God!” Behold, the Lord God comes with might, and his arm rules for him; behold, his reward is with him, and his recompense before him.
    Mark 1–8: The MacArthur New Testament Commentary Chapter 1: The Herald of the New King (Mark 1:1–8)

    In those verses, the Septuagint translates the Hebrew word for “good news” (basar) with forms of the Greek word euangelion. In

    Mark 1–8: The MacArthur New Testament Commentary Chapter 1: The Herald of the New King (Mark 1:1–8)

    As these examples from both Jewish and pagan sources illustrate, the first-century readers of Mark’s account would have understood the gospel to be a royal pronouncement, declaring that a powerful monarch had arrived—one who would usher in a new order of salvation, peace, and blessing. Under the inspiration of the Holy Spirit, Mark chose that word in order to effectively communicate—both to Jews and to Gentiles—that he was presenting the good news of the divine King.

    Mark 1–8: The MacArthur New Testament Commentary Chapter 1: The Herald of the New King (Mark 1:1–8)

    In this way, Mark’s record of the life of the Lord Jesus opens with language that would signal to his readers that the most glorious King has come—and it is not Caesar. In fact, this divine Monarch sets Himself against all other earthly rivals including Caesar. He is the theme, not only of Mark’s history but of all history. And what is His name? Mark wastes no time in declaring who He is: Jesus Christ, the Son of God.

    B. Proclaim that Jesus is the Mighty Messiah

    Chapters 1-8 all encompass what we want to call as act 1 of Mark’s gospel. And the goal is straightforward. He just made a royal proclamation in his opening sentence. That Jesus is the Christ.
    Mark 1–8: The MacArthur New Testament Commentary Chapter 1: The Herald of the New King (Mark 1:1–8)

    The term Christ is not a name but a title. It is the Greek translation of the Hebrew word translated “messiah,” which means “anointed one.” A royal title, it was used in the Old Testament to refer to the divinely appointed kings of Israel (cf.

    Now that he has made this assertion in the prologue, he jumps right in to prove it’s truth. And so chapter after chapter, verse after verse, narrative after narrative, he packs as many in as he possible can to prove the authenticity, authority, and astonishing power of Jesus the Son of God who heals the lame, the blind, the sick… raises the dead to life.… has power over nature… with a single word, he casts out demons.… and with authority forgives and pardons sin.

    C. Prepare Believers to Persevere in Suffering

    Consider who the believers in Rome were. They were a persecuted group of people. Dr. Peter walker describes some of these times:
    The 60's A.D. in Rome was a really tough time for Christians. You've got to remember that up until that time, in Roman law, if you were Jewish you were part of a recognized religion; it was known as the religio licita, a permitted religion. And so there's not much persecution coming to Jewish Christians because the Romans are thinking, "Well, they're just part of Judaism." But what happens when the Roman authorities begin to sense, "Ah, this new religion seems to be including Gentiles, non-Jews, and is rather different to Judaism?" Suddenly it's no longer a safe or permitted religion, and the Roman authorities might get rather uptight about that. Now, that's precisely what's beginning to happen, or being recognized, in Rome in the early 60's A.D. The year 59, Nero goes slightly mad, and the first five years of his reign are rather good, but from then on until he dies in 68, he's becoming more and more unpredictable. Then you've got Paul arriving in Rome in about A.D. 60, and he's willing to die for Christ and willing to show that this newfound religion is for everybody, including the emperor Nero. And it's possible that as Nero encounters this, he begins to realize, here is a religion which I don't like. I'm meant to be in charge, and here are these Christians proclaiming, "Jesus is Lord." So, when there's a great fire in Rome on July the 18th, A.D. 64, and Nero gets the blame, if you like; he then passes the blame on to this new group, this new sect called the Christians, and it's tragic what we hear of that. [Dr. Peter Walker]
    These Christians are blamed for the fire and are put under intense difficulty. Having to go into hiding. Many are captured and put into the Colosseums to be mauled and eaten by the lions for sport. Many are burned with fire and hung from crosses. It’s a really, really difficult time. Mark therefore didn’t just want them to know about Jesus in His gospel, he wanted them to draw lessons from the life of Jesus. And what lesson can they learn from Jesus that would help them in their current state.
    Jesus suffered for our salvation..…
    Mark 10:45 ESV
    For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.
    And Mark chose to write about Jesus’ sufferings for the encouragement, for the understanding, for the perseverance of the suffering saints in Rome.
    He also wrote about Jesus’ sufferings to remind them of their task for which they to will suffer. The mission.
    Right at the mid point of the gospel narrative… Mark chapter 8 is a pinnacle point of the gospel of Mark. It’s the verse we’ve been spending so much time on. Act one showed Jesus as the Mighty Messiah.… deed after deed proving Himself as the one that has all authority, and even with that varying responses to His power. The crowds, the religious leaders, even his own disciples wondering who this man is even though He revealed himself with power.
    Mark chapter 8 is key.… the climax to the message of Mark.… Who do you say I am?
    Mark 8:29–30 ESV
    And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” And he strictly charged them to tell no one about him.
    Right after the big announcement, Mark makes a dramatic shift in what he primarily focus’ on about Jesus.
    Mark 8:31 ESV
    And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again.
    That’s why the book of Mark is often labeled by scholars as the book that presents Jesus as the Suffering Servant. More than half of the book is written about that, for a Roman believer that is himself under immense persecution.
    But Mark doesn’t end by just describing Jesus’ sufferings, he is very keen to include in the opening to the new scene, Act 2 of His gospel… the words of Jesus about why suffering matters and what believers should think about it.
    Mark 8:34–38 ESV
    And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. For what does it profit a man to gain the whole world and forfeit his soul? For what can a man give in return for his soul? For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”
    How powerful would those words be to the Roman believer? Immensely powerful. It brings meaning to their suffering, and lines them up with the work that Jesus did and promised would happen. Christian suffering isn’t an oddity, it’s a commonality.
    And that’s the application for us. When we spend time with those that are hurting and under severe persecution, what do we remind them of? Who do we remind them of? If Mark gospel is any indication to us at all, and it should be. Mark’s gospel reminds us that those that are suffering need to be reminded of the sufferings of Jesus as their help and encouragement to continue.
    Do you understand the sufferings of Jesus? Do you understand how they relate to the sufferings we face. It’s a vital thing that we all need to grasp. It is for our good and our perseverance. Without it, we will be lost.

        • Mark 7:3–4ESV

        • Mark 14:12ESV

        • Mark 15:42ESV

        • Mark 5:41ESV

        • Mark 7:11ESV

        • Mark 7:34ESV

        • Mark 12:42ESV

        • Mark 15:16ESV

        • 1 Peter 5:13ESV

        • Colossians 4:10ESV

        • Matthew 8:28ESV

        • Mark 5:2–6ESV

        • Mark 6:3–6ESV

        • Mark 8:22–25ESV

        • Mark 1:42–44ESV

        • Mark 5:42–43ESV

        • Mark 7:35–36ESV

        • Mark 1:1ESV

        • Mark 10:45ESV

        • Mark 8:29–30ESV

        • Mark 8:31ESV

        • Mark 8:34–38ESV

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