Sermon and Worship Resources

Showing 1601 to 1625 of 5000 results

Mark 1:21-28

One Volume

Gary M. Burge

... , the Jewish assembly hall for teaching torah. The authority with which Jesus teaches surpasses even that of the scribes, torah experts who enjoyed legendary reputations and special privileges among Jews. Rather than noting the specific content of Jesus’s preaching, Mark stresses the unique authority with which Jesus taught and healed a man of demon possession. The plea of the demoniac, “What do you want with us?” occurs a dozen times in Scripture, normally indicating that the two parties have nothing ...

1602. Jesus Prays

Mark 1:35-39

One Volume

Gary M. Burge

... persons and places, but general summaries like verses 35–39 remind readers of the broad reach and expanse of his ministry. Jesus was more than a private teacher and healer: he was a public figure in Galilee. This is the first of three times in Mark when Jesus seeks solitude in order to pray (also 6:46; 14:32–39), each of which is set within a context of either implied or expressed opposition. Here Peter and other, unnamed disciples pursue Jesus and seek to control his movements. The effect, whether ...

1603. Jesus Calms the Storm

Mark 4:35-41

One Volume

Gary M. Burge

... Jesus then “rebuked the wind and said to the waves, ‘Quiet! Be still!’ ” (4:39). The Greek words for “rebuke,” “quiet,” and “be still” frequently occur in Hellenistic exorcism accounts. By describing the quelling of the storm in the language of exorcism, Mark portrays Jesus as the Strong One (1:7; 3:37) who vanquishes Satan and evil forces. Indeed, Jesus is the manifestation of God who does what only God can do. At the word of Jesus, calm replaces chaos. Ironically, the disciples are ...

1604. The Faith of a Syrophoenician Woman

Mark 7:24-30

One Volume

Gary M. Burge

... 5:14–15), Tyre, in the words of the Jewish historian Josephus, was “a notoriously bitter enemy” of Israel (Against Apion 1.13). Mark does not specify why Jesus goes to Tyre, although he says that Jesus hopes to evade detection (7:24). It is not difficult ... stereotype to remind her that Jews, despite their opposition, retained priority in his mission. This interpretation is supported by Mark 1:2–3, which affirms that the gospel comes from Israel, and that Gentiles participate in the gospel only ...

1605. “On the Way” to Jerusalem

Mark 9:33-37, Mark 9:38-41

One Volume

Gary M. Burge

... of the four stories, in 9:33–37, takes place in Capernaum, Jesus’s base of operations in the first half of Mark. Alone with the disciples, Jesus asks what they talked about “on the way.” They meet his question with embarrassed silence, for ... the other disciples could not do (9:28). Jesus is more generous than the disciples. Faith no larger than a mustard seed is acceptable (Mark 4:30–32), as is a little child (9:36–37). Even a cup of cold water given in Christ’s name will not go unrewarded (9:41 ...

1606. The Fig Tree and the Temple

Mark 11:12-19, Mark 11:20-25 (26)

One Volume

Gary M. Burge

... s judgment in the Old Testament, and here as in the prophetic tradition (Isa. 34:4; Jer. 8:13; Hos. 2:12; Joel 1:7; Mic. 7:1) the curse of the fig tree symbolizes God’s judgment on the temple. In the central, B-part of the sandwich, Mark turns to the clearing of the temple in verses 15–19. Herod the Great commenced building the temple in Jerusalem in 20 BC, and it was still under construction in Jesus’s day. The temple consisted of four majestic divisions, the first of which, the Court of Gentiles, an ...

1607. The Calling of the First Disciples

Luke 5:1-11

One Volume

Gary M. Burge

The story of the disciples’ call (the focus is on Peter) is placed later in Luke (5:1–11) than in Mark (cf. Mark 1:16–20). In contrast to Mark’s account, Luke helps explain why the disciples follow Jesus, for they have already seen his miracles (Luke 4:38–39) and heard his word. “Gennesaret” (5:1) is an alternative name for Galilee. Peter’s query about letting down the nets (5:4–5) is understandable because the best ...

1608. Jesus Clears the Temple

John 2:12-25

One Volume

Gary M. Burge

... think that Jesus must mean a refurbishing of Herod’s temple begun in 20 BC (2:20). Even the disciples’ comprehension has to await the resurrection (2:22). Nevertheless, Jesus’s words will be remembered, twisted, and used to condemn him at his trial (Mark 14:58). It is interesting to compare these first two signs of Jesus in Cana and Jerusalem. In Galilee Jesus finds faith (2:11), but in Jerusalem, while some believe (2:23), the Jews there generally lack comprehension. Throughout the Gospel, Jesus will ...

1609. The World Hates the Disciples

John 15:18--16:4

One Volume

Gary M. Burge

... 1 Cor. 4:11–13; 1 Thess. 2:13–16; 2 Tim. 3:10–13). This treatment was expected because the disciples of Christ had inherited the hostilities shown to their master. Jesus predicted these conflicts in his final teachings (Matt. 10:17–25; 24:9–14; Mark 13:9–13), and here in the Farewell Discourse the subject is addressed in full (15:18–16:33). The conflicts are outlined, but in addition the provisions of Jesus are given. Jesus explains that the precedent for this experience is his own (15:18, 20 ...

1610. Jesus' Death and Burial

John 19:28-37, John 19:38-42

One Volume

Gary M. Burge

... again comes to mind here. Jesus’s thirst (19:28) echoes Psalm 22:15, while the hyssop that satisfies his thirst reflects Exodus 12:22 and Passover symbolism. Hyssop was used with blood on Israel’s doorposts in Egypt. This is a uniquely Johannine note (cf. Mark 15:36). John is also the only one of the evangelists who speaks of the Roman crurifragium, or breaking of legs (19:31–37). Again this serves Passover imagery in that the Passover lamb could have no broken bones (19:36; Exod. 12:46). Jesus was ...

1611. The Jews and the Law

Romans 2:17-29

One Volume

Gary M. Burge

... does not deny the value of circumcision for the Jewish people but insists that it has value in the context of the final judgment only “if you observe the law” (2:25a). The criterion in God’s court on judgment day is not the possession of the mark of circumcision but obedience to the law. Jews who break the law become non-Jews (2:25b). In verses 26–29 Paul shows again (cf. 2:14–15) how Gentiles (who believe the gospel of Jesus Christ) have become members of the people of God. When uncircumcised ...

1612. Questions about Marriage, Divorce, and Celibacy

1 Corinthians 7:1-40

One Volume

Gary M. Burge

... enjoyed between everyone in the kingdom of God will match that which is now the exclusive possession of husbands and wives (Mark 12:25). Similarly, those who mourn should likewise recall that their mourning has already begun to call forth comfort (Matt. 5: ... be added to the valid concern they bear as individuals to please the Lord in response to the call to be about his business (see Mark 13:34–37; Acts 13:2; 1 Cor. 3:13; 15:58). All this Paul would have them consider “for [their] own good” before ...

1613. Questions about the Resurrection and Life in the Age to Come

1 Corinthians 15:1-11

One Volume

Gary M. Burge

... ”) is now supplemented by additions. They provide evidence for an appearance of the risen Christ to more than five hundred (15:6; otherwise unmentioned in the New Testament), to James (15:7; accounting apparently for his conversion and rapid rise to leadership in the Jerusalem church [Mark 3:20–21; John 7:5; Acts 12:17; 15:13]), to all the apostles (an appearance distinguished here from that of 15:5; cf. Acts 1:3), and last of all (in time only, not in importance) to Paul (in an appearance so long after ...

1614. An Appeal for Complete Reconciliation

2 Corinthians 6:3-13, 2 Corinthians 5:11--6:2

One Volume

Gary M. Burge

... 2:7]), and the “patience” and “kindness” associated with a “sincere love” inspired by the Holy Spirit (1 Cor. 13:4). Also mentioned among the marks of Paul’s ministry are truthful speech (see also 2 Cor. 4:2; 11:31; 13:8), the power of God (Rom. 15:19; ... indeed at times have seemed to some, not the least of whom were Paul’s opponents, to be characterized by marks of ineffectiveness and failure. But Paul makes his appeal with the eye of faith, with a perspective that looks through appearances ...

1615. An Appeal for Complete Reconciliation

2 Corinthians 6:14--7:1, 2 Corinthians 6:3-13

One Volume

Gary M. Burge

1616. Final Greetings

Colossians 4:7-18

One Volume

Gary M. Burge

... the work he began in the Lord. A special commendation is given to Epaphras, the founder of the Colossian church (cf. Col. 1:7). We find intriguing overlap in the names here and in Philemon. Both letters include greetings from Epaphras, Aristarchus, Mark, Demas, Luke, and Archippus. Both letters include Onesimus, in Colossians as Paul’s messenger, and in Philemon as the main subject of the letter. Paul concludes with a signature statement explaining that he writes the final remarks in his own hand (1 ...

1617. Thanksgiving for the Thessalonians’ Faith

1 Thessalonians 1:1-10

One Volume

Gary M. Burge

... 10; 2:19; 3:13; 4:16; 5:23; 2 Thess. 1:7–10; 2:1; and see 1 Thess. 5:8). Hope was not a virtue that marked the Gentile world (1 Thess. 4:13; Eph. 2:12). According to Greek philosophy, the only ones who did not err in their hope were the gods, whereas ... 6–7; 2 Cor. 6:7; 12:12; Heb. 2:3–4; and note the result in 1 Thess. 2:13). “Power” refers to the miracles God performed (Mark 6:5; Acts 2:22; 1 Cor. 2:4; 2 Cor. 12:12; Heb. 2:4). The Holy Spirit worked through the preaching and convicted the hearers ...

1618. The Man of Lawlessness

2 Thessalonians 2:1-12

One Volume

Gary M. Burge

... lawless one is satanically inspired (2:9). The word “works” in 2:9 suggests supernatural activity (2:11; 1 Thess. 2:13; 2 Thess. 2:7) that comes from Satan (1 Thess. 2:18; 3:5) and accredits the lawless one in the eyes of many (2:10–11; cf. Mark 13:22; Rev. 13:13–15). Paul seeks to guard the Thessalonians from deception that can come when people see this figure’s “signs and wonders” (cf. Acts 2:22; 2 Cor. 12:12; Heb. 2:4), which are false (“that serve the lie”). False miracles were part of ...

1619. Jesus or Niccolo?

Matthew 4:1-11

Sermon

Robert Leslie Holmes

... place of temptation where the devil went to work on him! It was a moment of danger for the newly baptized Lord. "He fasted forty days and forty nights, and afterwards he was famished" (v. 2). Wouldn't we all be famished? Fasting in scripture was a mark of refraining from physical nourishment to focus on the spiritual life. Two of the great Old Testament characters, Moses and Elijah, knew firsthand the experience of a forty-day fast, according to Exodus 34:28 and 1 Kings 19:8, so this was an elite spiritual ...

1620. The Life You've Always Wanted

Acts 5:27-32

Sermon

Charley Reeb

... there is one in England that hits too close to home: “Dead at 30; buried at 60.”[1] Epitaphs reveal a truth that we all must face. This truth is that all of us will leave a legacy. When we die, we will leave some kind of lasting mark which will reflect what we did with our precious time on earth. This comes as a sobering truth to many (perhaps even for you), for if you look around your neighborhood, work- place, and community you will find those who fulfill the English epitaph. They have already died ...

1621. Unstoppable Love

Mark 1:40-45

Sermon

Charley Reeb

... world and desires more than anything else for us to receive his forgiveness, grace, power, and love so that we can live an abundant life. To drive this point home, I want to take a closer look at a moving passage in the first chapter of the gospel of Mark when Jesus healed a leper. There are a few critical ideas in this passage that all of us need to remember about Jesus and his love. A leper approached Jesus and said, “If you choose, you can make me clean” (v. 40). Jesus said, “I do choose” (v. 41 ...

1622. True North

Matthew 22:34-40

Sermon

Charley Reeb

... . We can follow the rules and be-have and still get lost. We can look religious, keep our noses clean, and follow all ten of the commandments and still miss who God is and what his desire is for us. In the second chapter of the gospel of Mark we see an ex-ample of how the most religious people can be the most lost. The Pharisees were chastising Jesus’ disciples for plucking the heads of grain to eat on the sabbath. According to their strict interpretation of the law, the Pharisees considered this work and ...

1623. Lord of the Sabbath

Matthew 12:1-14

Understanding Series

Robert H. Mounce

... : the Essenes at Qumran prohibited the rescue of even a newborn animal on the Sabbath (CD 11.13–14). The people to whom Jesus was speaking would not hesitate to help an animal in need, otherwise Jesus’ argument would be without force. What angered Jesus (cf. Mark 3:5; he looked around met’ orgēs, “with anger”) was that they would come to the aid of livestock on the Sabbath but would deprive one of their own countrymen of the miracle of healing. Jesus goes on to point out the obvious: How much ...

1624. The Parable of the Sower

Matthew 13:1-23

Understanding Series

Robert H. Mounce

... into truth that prophets and upright people have long desired to know; 1 Peter 1:10–12 also speaks of the Old Testament expectation about the times of the Messiah (cf. also Heb. 10:1; 11:39f.; and Eph. 3:4f.). 13:18–23 It is Matthew (rather than Mark or Luke) who provides the title the parable of the sower. The parable itself deals with the kinds of soil into which the seed falls rather than with the action of the sower. An awkwardness is introduced by the fact that the seed is not the message itself ...

1625. The Triumphal Entry

Matthew 21:1-11

Understanding Series

Robert H. Mounce

... descriptive phrase “righteous and having salvation.” It appears that Matthew was interested mainly in emphasizing the humility of the Messiah. It should be mentioned that in both Mark and Luke only the colt is mentioned (Mark 11:7; Luke 19:35). Matthew has two animals, a donkey and a colt (vv. 2, 5, 7). Since the colt was unbroken (cf. Mark 11:2), it seems reasonable that the mother would be brought along but not necessarily mentioned. Entering Jerusalem on a donkey would indicate a mission of goodwill ...

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