Mark 8:34-9:1

Get Started. It's Free
or sign up with your email address
Rocket clouds
Mark 8:34-9:1 by Mind Map: Mark 8:34-9:1

1. The connection to our text

1.1. No consider Christianity. Consider what radical Christianity looks like? Consider what it means to be sold out, fully engaged, head first mimicing the life of Jesus? What does that look like?

1.2. This ist he issue in mark 8

1.2.1. he confronts them on their understanding.. why?

1.2.2. To confront them on their expectation of being his follower.

1.3. You see, that's the issue in our text. It builds off of last week

1.3.1. The confession

1.3.2. The confusion

2. ILLUSTRATIONS

2.1. Several years later, a nephew of his, a man by the name of Robin Maugham, wrote in the Times newspaper, and he was recalling this relative of his, William Somerset Maugham: “I looked round the drawing room at the immensely valuable furniture and pictures and objects that Willie [as he called him]...Willie's success had enabled him to acquire. I remembered that the villa itself and the wonderful garden I could see through the windows, a fabulous setting on the edge of the Mediterranean worth millions. Willie had eleven servants, including the cook, Annette, who was the envy of all the other millionaires on the Riviera. He dined on silver plates, was waited on by Marius, his butler, and Henri, his footman. But it no longer meant anything to him. The following afternoon I found Willie reclining on a sofa, peering through his spectacles at a Bible which had very large print. He looked horribly wizened, and his face was grim. “I've been reading the Bible you gave me, and I've come across the quotation, ‘What shall it profit a man if he gain the whole world and lose his own soul?’ I must tell you, my dear Robin, that the text used to hang opposite my bed when I was a child. Of course, it's a lot of bunk, but the thought of it is quite interesting, all the same.” And this nephew of his, Robin, goes on to describe an empty, bitter old man who repeatedly fell into shrieking terrors, and crying, “Go away! I'm not ready! I'm not dead yet, I tell you!” He was a man who had gained the whole world, and had lost his own soul.

2.2. My own experience of wit

2.3. ILL: - Looking back over the whole two-cycled arrangement of Mark 6-8, we can see Mark struggling with the problem of bringing his readers to faith. Using his sources carefully, and making his point more by the way his narratives are placed than by changes within them, Mark portrays for his readers the arduous struggle of coming to sight. But if people are not just uninformed but preformed and even deformed — that is, if the problem is not just lack of information but a false learning, a distorted, deceiving and even perverted learning — then how does one go about educating them — or, if I may be so unkind, ourselves? Human beings, according to biblical anthropology, are not empty vessels needing to be 4 Ibid., 93, paraphrasing Tertullian, De Bapt. 12. WALTER WINK 287 filled. They are always already filled. They have already been shaped by the self-interests and collective experience of their own sector of the community. They have an interest-conditioned and experience-conditioned manner of seeing and hearing and reacting. Experimental subjects wearing stereopticons capable of flashing two different pictures simultaneously, one to each eye, report seeing only the picture familiar to their cultural conditioning. When a picture of a baseball player was flashed to one eye and a bullfighter to the other, Mexicans reported seeing the bullfighter and North Americans saw the baseball player. Subjects shown an anomalous red six of spades will experience vague physical discomfort but identify it as a six of spades. We tend to see what we are trained to see, not what is there. As Erich Neumann put it, A large part of education will always be devoted to the formation of a persona, which will make the individual "clean about the house" and socially presentable, and will teach him, not what is, but what may be regarded as, real; all human societies are at all times far more interested in instructing their members in the techniques of not looking, of overlooking and of looking the other way than in sharpening their observation, increasing their alertness and fostering their love of truth. . . . whether it is a question of not mentioning certain subjects or of not admitting certain facts, of behaving as if certain non-existent entities in fact existed or of saying things which one does not mean or not saying things which one does mean.5 To put it in biblical terms, the Principalities and Powers hold people in their thrall. "The god of this world has blinded the minds of the unbelievers" (2 Cor. 4:4). We do not simply lack information; we are the victims of campaigns of disinformation. We soak up a steady stream of propaganda and ideology whose intention is to prevent thought. How was it possible, for example, for most Southern Christians to justify slavery for over a hundred years, and segregation for another hundred? Why did their love and faith and compassion not guide them to see slavery and segregation as fundamentally opposed to the will of God? How could German Christians flagrantly champion or passively acquiesce in the genocidal policies of Adolf Hitler? Why are so many men having such difficulty today in understanding how

2.4. Singer

2.4.1. Singer’s response came to Dublin reader Karen Meade’s question: “Would you kill a disabled baby?” “Yes, if that was in the best interests of the baby and of the family as a whole. Many people find this shocking, yet they support a woman’s right to have an abortion,” he said. He added that one point on which he agrees with the pro-life movement is that, “from the point of view of ethics rather than the law, there is no sharp distinction between the foetus and the newborn baby.” Read more at http://www.wnd.com/2006/09/37903/#PykMxoHOgTzi8jJm.99

2.4.2. He told readers he’d kill 10 cows before killing one human, but that’s not because they are of less value, only that humans would mourn. “I’ve written that it is much worse to kill a being who is aware of having a past and a future, and who plans for the future. Normal humans have such plans, but I don’t think cows do,” he said. However, he did qualify his description with the word, “normal.” Read more at http://www.wnd.com/2006/09/37903/#PykMxoHOgTzi8jJm.99

2.4.3. But he advocated for the closure of health research centers where animals are used and said it’s not at all unreasonable to ascribe human characteristics to animals. “Anyone who ascribes rights to babies or humans with intellectual disabilities must be willing to attribute rights to beings who can’t understand the concept,” Singer said. “It’s the moral agents, the ones who are acting, who need to understand the concept. Those to whom we attribute rights, do not need to understand these concepts.” The only moral absolute, he noted, “is that we should do what will have the best consequences for all those affected by our actions.” Read more at http://www.wnd.com/2006/09/37903/#PykMxoHOgTzi8jJm.99

2.5. QUOTE:

2.5.1. Neil Postman, Amusing Ourselves to Death (New York: Viking, 1985), 121. Garland, David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) . Zondervan. Kindle Edition.

2.5.2. I believe I am not mistaken in saying that Christianity is a demanding and serious religion. When it is delivered as easy and amusing, it is another kind of religion altogether.” Garland, David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 332). Zondervan. Kindle Edition.

3. Main point

3.1. What is this text about?

3.1.1. Mark 8:34 (ESV) — 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.

3.1.1.1. Calling the crowd

3.1.1.1.1. Jesus shows the importance here. He calls the crowd to himself.

3.1.1.1.2. why? Cause the crowd, including the disciples, needed to hear this truth. they ALL had half truths about what it meant to follow jesus.

3.1.1.2. Cross

3.1.1.2.1. A symbol of extreme repugnance

3.1.1.3. Three commands

3.1.1.3.1. #1 - Deny yourself

3.1.1.3.2. #2 - take up the cross

3.1.1.3.3. #3 - Follow me

3.2. What is this context?

3.3. Follow me

3.3.1. Trace all the times this phrase marked the ministry of Jesus

3.3.1.1. we all have a narrative

3.3.2. Contextual explain how this fits in the major narrative

4. OUTLINE

4.1. The call to follow Jesus

4.1.1. WHAT DOES IT MEAN TO FOLLOW JESUS?

4.2. #1 - What it involves

4.3. #2 - Why it's makes sense

5. Jesus argument on why it makes sense to follow him to the cross

5.1. Mark 8:35 (ESV) — 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.

5.1.1. "LIFE"

5.1.1.1. Greek - Psyche

5.1.1.1.1. physical existence (Acts 27:27), but more common is Personhood, being, or soul, the core of ones existence that is not limited to boundaries of tiem and space

5.1.1.1.2. First of all, the Greek word for life that is being used here is the word psyche, from which we get our word psychology. It’s a Greek word that actually meant your identity, your personality, your self-hood, what makes you distinct and valuable, where you get your identity. Jesus is not saying here, “I want you to lose the sense that you have an individual self.” That’s Eastern philosophy, and if he had meant to say that, he would have said you must lose yourself to lose yourself. But of course he doesn’t say that. Ultimately, he wants us to find ourselves. That’s what he’s saying. So what then is he saying? He’s saying don’t build your identity on gaining things in the world. Do you see verses 36 and 37? “What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul?” Here’s what he’s talking about. Every culture points to certain things and says if you gain those, if you acquire those, if you achieve those, then you’ll know you’re somebody. Then you’ll have a self. Then you’ll know you’re valuable. Keller, T. J. (2013). The Timothy Keller Sermon Archive. New York City: Redeemer Presbyterian Church.

5.1.2. KEY IDEA

5.1.2.1. Disciples do not have a "both ... and" options. Its not both Jesus and me. Instead it's "either ... or". Either jesus or me.

5.1.2.2. Jesus' call is exclusive and it's total. it does not allow for convient compartimentalization of natural life vs religious life, of secular vs sacred, of public vs private. The whole of a person is called to jesus.

5.1.2.3. The Rationale

5.1.2.3.1. ** The point here is Jesus appeal to the most basic human desire, and that's to secure ones life. And What jesus says is that there's a way destined to fail and a way destined to succeed.

5.1.2.3.2. Jesus offers a paradoxical principle for successfully saving one’s soul: To save one’s life, one has to lose it. Human beings make futile attempts to safeguard their lives by storing up goods in bigger barns, but nothing that one acquires in this life can ransom one’s soul from God. If we give up our lives for his sake and the gospel, we will be given the only life that counts, life from God. Garland, David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 328). Zondervan. Kindle Edition.

5.2. Mark 8:36 (ESV) — 36 For what does it profit a man to gain the whole world and forfeit his soul?

5.2.1. ILL:

5.2.1.1. UCLA and the turn of my life

5.2.2. We face the temptation to seek worldly security rather than risk our lives for Christ. Those whose sole aim is material well-being lose the one life that is worth living; those who sacrifice for others, gain it. Many devote themselves to gaining the security that this world provides, but there is a difference between feeling secure and being secure. Those who surround themselves with material goods, insure them to the hilt, and accumulate a comfortable nest egg may feel secure. They are like the rich fool who says to himself, “You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry” (Luke 12: 19). In God’s reality, they are like children in a thunderstorm who close their eyes and hide under the covers. Those who risk their lives even to the point of death rest in the complete security of God. Those who devote themselves to gaining the whole world— busily grinding axes, climbing ladders of worldly success, achieving prestige, acquiring luxuries— do not find fulfillment. They may find themselves asking the question, “I have reached the top, become number one— so what?” Garland, David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 339). Zondervan. Kindle Edition.

5.2.3. Lucius Septimus Severus (146– 211) died with these words, “I have been everything and everything is nothing. A little urn will contain all that remains of one for whom the whole world was too little.” In David Lodge’s novel Therapy, the main character’s therapist asks him to make a list of all the good things about his life in one column and all the bad things in another. Under the good column he wrote: “professionally successful, well off, good health, stable marriage, kids successfully launched in adult life, nice house, great car, as many holidays as I want.” Under the bad column he wrote just one thing: “feel unhappy most of the time.” Garland, David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 339). Zondervan. Kindle Edition.

5.2.4. Story of nuns in syria

5.2.5. The eighth century king, King Charlemagne, builder of the so-called Holy Roman Empire, which was neither holy, Roman, nor an empire–fighter of countless numbers of battles. We’re told that about two hundred years after his death, another emperor by the name of Otho, went to look inside his tomb to see the way in which they had buried this great and important King Charlemagne. And they discovered that Charlemagne had been buried sitting upright on a throne, a crown on his skull, and a copy of the Gospels on his lap. And he had directed that his finger be pointing to the very text, the very text, that is before us tonight. And indeed, it was. A bony finger of what had been the most powerful and wealthy man in the entire world was resting upon these words: “What does it profit a man...what does it profit a man if he gains the whole world and loses his own soul?”

5.3. Mark 8:37 (ESV) — 37 For what can a man give in return for his soul?

5.3.1. Lose your lief .. the life you had

5.3.1.1. "Bottom line is, I didn't return to Apple to make a fortune. I've been very lucky in my life and already have one. When I was 25, my net worth was $100 million or so. I decided then that I wasn't going to let it ruin my life. There's no way you could ever spend it all, and I don't view wealth as something that validates my intelligence." Money is important. Money does a lot of things. (One of the most important is to create choices.) But after a certain point, money doesn't make people happier. After about $75,000 a year, money doesn't buy more (or less) happiness. "Beyond $75,000...higher income is neither the road to experience happiness nor the road to relief of unhappiness or stress," says a study published in the Proceedings of the National Academy of Sciences. And if you don't buy that, here's another take: "The materialistic drive and satisfaction with life are negatively related." (In layman's terms, "Chasing possessions tends to make you less happy.") MORE: Meet 50 Young Entrepreneurs Aiming to Change the World 25 Simple Things to Give Up If You Want to Succeed 76 Percent of Employees Are More Productive When They Leave the Office Here's How Generation Xers Are Driving Millennials Crazy in the Workplace (and Vice Versa) 12 Powerful Secrets of Really Persuasive People Think of it as the bigger house syndrome. You want a bigger house. You need a bigger house. (Not really, but it sure feels like you do.) So you buy it. Life is good...until a couple months later, when your bigger house is now just your house. New always becomes the new normal. That's because "things" only provide momentary bursts of happiness. To be happier, don't chase as many things. Chase experiences. Someday you won't remember what you had...but you'll never forget what you did.

5.3.1.1.1. http://www.inc.com/news/articles/2010/09/study-says-$75,000-can-buy-happiness.html

5.4. Mark 8:38 (ESV) — 38 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.”

5.4.1. An imagery of the final tribunal

5.4.1.1. Jesus knows that whats before him and therefre his disciples is the ridicule of the world, the judgement and condemnation of the courts. And what jesus pushes them to is to trust the final judement of hte greater courts. Jesus

6. Conclusion

6.1. Mark 9:1 (ESV) — 1 And he said to them, “Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.”

6.1.1. What's jesus saying?

6.1.1.1. It means the kingdom they had waited for, it's coming. Important because they will see jesus leave and wait for his return (Acts 2) and the temptaiton will be to believe that true power of the kingdom is found cetnered on the return. But it is not. It's found in the suffering and resurrection.

6.1.1.2. God's kingdom at it's core strikes at the ehart of our problems - and that's sin and then death. That's he full power of the kingodm. Yes it will be parsed out then, but it has come now. People can be alive now!

6.2. think of how much our world needs to hear of this!

6.2.1. A message of life!

6.2.2. watch this video!!!! Muslim

6.2.2.1. Life is precious because suffering is not meaningless.

6.2.3. Don't freak out, look up. Your redemption draws near

6.2.3.1. But what does that mean?

6.2.3.2. does that mean we sti in our churches and have prayer meetings and support each other and wait for his return.

6.2.3.2.1. YES

6.2.3.2.2. But also NO!

6.3. I would love for us to grow in 2016 in engaging our world.

6.4. Be not surprised

6.4.1. Thomas à Kempis wrote: Jesus today has many who love his heavenly kingdom, but few who carry his cross; many who yearn for comfort, few who long for distress. Plenty of people he finds to share his banquet, few to share his fast. Everyone desires to take part in his rejoicing, but few are willing to suffer anything for his sake. There are many that follow Jesus as far as the breaking of bread, few as far as drinking the cup of suffering; many that revere his morality, few that follow him in the indignity of his cross; many that love Jesus as long as nothing runs counter to them; many that praise and bless him, as long as they receive comfort from him; but should Jesus hide from them and leave them for a while, they fall to complaining or become deeply depressed. Those who love Jesus for his own sake, not for the sake of their own comfort, bless him in time of trouble and heartache as much as when they are full of consolation. Garland, David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 338). Zondervan. Kindle Edition.

7. Introduction

7.1. Opening words

7.1.1. James Edwards writes an excellent commentary on the book of Mark, and in it, he just nails this passage when he writes - "A wrong view of messiahship leads to a wrong view of discipleship"

7.1.2. "A wrong view of messiahship leads to a wrong view of discipleship"

7.2. In many ways, we've seen that truth up close this last week, have we not?

7.2.1. The shootings in San Bernadino, following the shootings in paris, following teh countless of deaths in the name of "radical Islam", remind us that who we view to be the epitome of God's messenger, and how their life was lived, greatly shapes what we believe to be the eptiome of what it means to follow the same God.

7.2.2. You see, the struggle for every moderate and peaceful MUSLIM (and let me say loud and clear) there are moderate and peaceful MUSLIMS - the struggle for them is how do they follow a leader and stay MODERATE and PEACEFUL despite the fact that the leader they're following was not.

7.2.3. You see, we know historically that Muhammod neither lived peacefully not tuaght a religion of peace

7.2.3.1. We know that ...

7.2.3.1.1. ... he was a man of war, we know that his campaigns of conversion were campaigns of conquest, we know that he enslaved women and children as spoils of war

7.2.3.1.2. ... we know that 600-900 jews were beheaded at his command

7.2.3.1.3. ... we know that when poets mocked him because they thought he was a false prophet, that when they were caught, he was merciless against them.

7.2.3.2. What's even more, it's not just what Muhammod did, but its' the words as Messiah of Allah that he delivered, all the more obvious.

7.2.3.2.1. over 109 references in teh Qu'ran alone, not counting the Hadif, that calls Muslims to war against unbelievers.

7.2.3.2.2. Quran (4:95) - "Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward "

7.2.3.2.3. Quran (8:12) - "I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them"

7.2.3.2.4. Quran (8:15) - "O ye who believe! When ye meet those who disbelieve in battle, turn not your backs to them. (16)Whoso on that day turneth his back to them, unless maneuvering for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end."

7.2.3.2.5. Quran (8:65) - "O Prophet, exhort the believers to fight..."

7.2.4. So when we take his life into account and take the words he, as supposed messiah into account, you can understand why it is that the first account of Muhammod outside of Muslim literature (dated just a few years after his death), says this about him:

7.2.4.1. "He is deceiving. For do prophets come with sword and chariots? ... you will discover nothing true from the said prophet except human bloodshed"

7.2.5. Take all of that, and when you view His life and his writings to be "messiah", is it any wonder that radical Muslim discipleship looks like it does today?

7.2.6. NOW LET ME SAY LOUD AND CLEAR AGAIN - there are lots of moderate and peaceful muslims ... and we do great dishonor to th name of Jesus to broad stroke them all.

7.2.7. But that said, they do it despite, not because of, their view of Muhammod

7.2.8. Because again - how we view Messiah will be how we view what it means to be a disciple

7.3. ex. want to play basket ball - look at MJ

8. WHAT IT INVOLVES

8.1. #1 - deny yourself

8.1.1. Mark 8:34 (ESV) — 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.

8.2. #2 - take up your cross

8.2.1. Note this means it's not enough to negate yourself. thsi means there's positive aspect. This implies ambition

8.2.2. emans you give your life!

8.2.2.1. note verse 35

8.2.3. beause what is the cross?

8.2.3.1. it's not a religious symbol. It's a torture symbol

8.2.3.2. History - heds lined up

8.2.3.3. Jesus going

8.2.3.4. So they will too

8.2.4. so following Jesus is not stagnant. Ti's not ambitionless. It's not just aesthetics. That's just denying self. But it's a force of ambition for the reconciliation of others

8.2.4.1. VERSE - 2 cor - reconciled and givine the ministry of reconcisioant

8.2.4.2. Oh church, wake up to this call!

8.2.4.3. ILL: Fmaily. there for them. thanksgiving.... be a witness

8.2.4.4. ILL: Few weeks ago .. Alison - answered

8.2.4.5. ILL: Intervarsity - Muslim girl inviting others

8.2.4.6. Paul and stacy - stepping through difficult circumstances

9. WHY IT MAKES SENSE

9.1. #1 - because it's the only way to keep your life

9.2. #2 - because life is the only thing worth keeping

9.3. #3 -