Who wrote this Gospel?

The Gospel of Mark, is traditionally attributed to John Mark. It is the shortest and most fast-paced of the four Gospels. John Mark was an early companion of the Apostle Paul during his missionary journeys before later traveling with Barnabas(Acts 15:36-41).

Eventually, John Mark partnered with the Apostle Peter in Rome. According to early church tradition—most notably from Papias of Hierapolis (c. 125 AD)—Mark recorded Peter’s firsthand accounts of Jesus’ life and ministry. As a result, the Gospel of Mark is a vivid, action-packed retelling of Christ’s works, focusing more on what Jesus did rather than lengthy teachings or discourses. Unlike Matthew and Luke, which provide a more detailed biography of Jesus’ life, Mark offers a concise, fast-moving account—more like a skeleton framework of His ministry, highlighting His authority, miracles, and mission as the suffering Servant and Son of God.

When was it written?

Scholars generally date the Gospel of Mark to the early-to-mid 60s AD, making it the earliest of the four Gospels. It was written during a period of growing persecution in the Roman Empire under Emperor Nero, which may explain Mark’s emphasis on Jesus as the suffering Servant (Isaiah 53) and His call for faithful discipleship amid trials.

Most conservative scholars believe Mark wrote his Gospel after Peter’s martyrdom under Nero but before the Roman siege of Jerusalem in 70 AD.

To whom was it written?

Mark’s Gospel, though anonymous, has been historically attributed to John Mark, a close associate of both Paul and Peter. Early church tradition, including the writings of Papias, affirms that Mark served as Peter’s interpreter, carefully recording his eyewitness accounts of Jesus. Unlike the more detailed and structured narratives of Matthew and Luke, Mark’s Gospel moves quickly and urgently, emphasizing action and immediacy. Written between the late 50s and late 60s AD, likely in the aftermath of the Great Fire of Rome, Mark’s account was a source of encouragement for persecuted Christians, offering a vivid portrayal of Jesus as the victorious Son of God who triumphs through suffering.

Mark opens his Gospel not with genealogies or birth narratives, but with a bold theological declaration: Jesus Christ, the Son of God, is the fulfillment of God’s promises. He connects this moment to Old Testament prophecies, particularly Malachi 3:1 and Isaiah 40:3, which foretold the arrival of a messenger preparing the way for the Lord. That messenger is John the Baptist, a figure reminiscent of Elijah, who appears in the wilderness calling people to repentance. His baptism signified a need for cleansing and a readiness for the One who would bring true salvation. Yet, John himself acknowledged his own limitations—his baptism could symbolize repentance, but it could not wash away sin. Only Jesus, who would later submit to baptism not because He needed cleansing, but to identify with sinners, could accomplish that work.

John’s mission was to prepare the way, pointing people to Jesus both visually, through his appearance, and vocally, through his message. Clothed like Elijah, he stood as a prophetic figure calling for repentance, but he also humbly declared that he was unworthy even to untie Jesus’ sandals. His baptism was merely preparatory, while Jesus would baptize with the Holy Spirit, bringing true transformation. And here, even at the beginning of Mark’s Gospel, we see a foreshadowing of the cross. Just as Jesus descended into the Jordan, symbolically taking on the sins of the people, He would later go to the cross, bearing their sins in full. Cleansing would not come from the waters of the Jordan but from the blood of the Son of God. And just as Jesus went down into the river, He would go into the tomb—only to rise again, bringing new life to all who trust in Him.

Sermon Outline

1. The Prophecies about John’s Mission (vv1-3)
2. The Proclamation of John’s Message (vv4-5)
3. The Purpose of John’s Ministry (vv6-8)

Main Point – If you are in Christ, you have a better baptism than John’s baptism.

Study Questions

1. Why do you think Mark begins his Gospel with the prophecies and mission of John the Baptist? Read Acts 10:34-48. How did Peter introduce the good news when preaching to the Gentiles?
2. What are the similarities and differences between John’s baptism and believer’s baptism? Use relevant Scripture to support your answer.
3. Why is the message of John’s preaching still relevant today? Read Psalm 51. How does this passage serve as a model for confession and repentance?
4. In Matthew 3:8, John told the Pharisees to “bear fruit in keeping with repentance.” What did he mean by this? What does it look like to bear fruit that aligns with genuine repentance?
5. John’s baptism was limited, but Jesus baptizes with the Holy Spirit. Why is this such good news for sinners?

In Mark 1:9-13, we witness the beginning of Jesus’ ministry. Jesus arrives at the Jordan River, seeking baptism from John, not because He needed cleansing, but to identify with humanity’s sin. This moment is profound, showing Jesus’ commitment to bear our shame and sin. The passage highlights the Trinitarian affirmation of Christ—God the Father declares Jesus His beloved Son, and the Spirit descends upon Him, marking the beginning of His mission.

Immediately after this, the Spirit drives Jesus into the wilderness, where He faces temptation from Satan. This moment underscores Jesus’ unique qualifications: He is the Chosen One, fulfilling prophecies, and is victorious where humanity failed, in overcoming temptation. His victory over Satan in the wilderness mirrors humanity’s original fall in the garden, but unlike Adam, Jesus remains faithful, securing our redemption.

In this passage, we see how Jesus uniquely cleanses our shame and secures our victory over death. Through His baptism, He identifies with our sin, and through His temptation, He remains victorious where we fall short. The Holy Spirit, who was with Him in the wilderness, continues to provide comfort and power to resist temptation.

Study Questions:

1. What is the significance of Jesus’ baptism in Mark 1:9-11, and why did Jesus, being sinless, choose to be baptized?
   • Consider the theological implications of Jesus identifying with humanity’s sin through baptism, as well as his fulfillment of prophecy and his commitment to the mission of redemption.
2. What is the role of the Holy Spirit in the baptism of Jesus (Mark 1:10-11)?
   • Reflect on the symbolism of the dove descending upon Jesus and the voice from heaven affirming Jesus’ identity. How does this moment demonstrate the unity of the Trinity?
3. What is the importance of the phrase “immediately” in Mark 1:12, and how does this fast pace contribute to the narrative of the Gospel according to Mark?
   • Discuss the implications of Mark’s pacing and how it emphasizes the urgency of Jesus’ mission, especially in the context of Roman Christians under persecution.
4. In Mark 1:12-13, why does the Spirit drive Jesus into the wilderness, and what is the significance of the 40 days of temptation?
   • Examine the parallels between Jesus’ temptation in the wilderness and Israel’s 40 years in the wilderness. How does this highlight Jesus as the faithful and obedient one where Israel and humanity have failed? 
5. How does Jesus’ victory over temptation in Mark 1:12-13 demonstrate his unique qualifications in the conflict between good and evil?
   • Examine how Jesus’ resistance to Satan’s temptations contrasts with Adam and humanity’s fall, pointing to Jesus as the “better Adam” and the ultimate victor over sin.

Reflection Questions:

1. When you face guilt or shame in your own life, do you see Jesus as the ultimate cleanser who has taken away the stain of sin for you? If not, why?
   • Reflect on how the imagery of Jesus’ baptism and temptation informs your understanding of Jesus’ work in removing your guilt and shame.
2. What role does the Holy Spirit play in your own life when facing trials or temptations?
   • Reflect on how the Holy Spirit’s presence and guidance in Jesus’ life might encourage you in your walk of faith, especially when facing difficulties.
3. What methods might we use to be encouraged when facing temptations? What was Jesus’ practice when facing temptation. 
   • Discuss other passages that offer encouragement or guidance on how we are to face temptations.

Dietrich Bonhoeffer famously wrote, “When Christ calls a man, he bids him come and die.” This statement captures the radical nature of true discipleship—when Jesus calls us, He transforms us. We become a new creation, breaking away from worldly attachments and idols to follow Him wholeheartedly. This is not an easy call; it requires a willingness to surrender everything because Jesus is now our ultimate treasure. Many wrestle with this reality, wondering if they truly must give up their comforts, relationships, and security. But this is the essence of discipleship: following the King demands a radical response, one of complete devotion and trust.

The King’s Demand: Radical Humility

Mark’s Gospel presents Jesus’ arrival as the fulfillment of God’s redemptive plan. His message is clear: “The time is fulfilled, the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15). The kingdom is not merely a place but a divine intervention in human history, bringing salvation and judgment. Jesus’ call to repentance is not about mere regret but a radical turning from sin, a transformation that leads to faith. Repentance and belief are ongoing acts of humility, requiring us to acknowledge our complete dependence on Christ. Just as Jesus overcame the wilderness temptation, He now calls us to surrender our self-sufficiency and trust wholly in Him.

The King’s Summons: Radical Loyalty

Jesus not only calls His followers to humility but also to radical loyalty. When He calls Simon, Andrew, James, and John, they leave everything—career, family, and security—to follow Him. Unlike traditional rabbis, Jesus seeks out His disciples, offering them a mission to become “fishers of men.” This metaphor reflects the transformative power of the gospel, where following Christ means leaving behind the old life to embrace His mission. Discipleship is not about achieving worthiness but responding to grace with obedience. Whether following Jesus leads to foreign missions or ministering to a neighbor, it requires a willingness to surrender all. Jesus Himself set this example—leaving heaven, taking on flesh, and bearing our sin on the cross. If He gave up everything for us, how can we not respond with radical humility and radical loyalty?

Main Point – Following the King demands a radical response.

Outline – Two Responses the King Demands: 1. Radical Humility (vv14-15) & 2. Radical Loyalty (vv16-20)

Study Questions

1. Why was Galilee a significant place for Jesus to begin His public ministry? How does this reflect the wisdom of God?
2. In what ways was Jesus’ preaching (vv. 14-15) similar to that of John the Baptist? Why is this connection important?
3. When Jesus calls the first disciples to follow Him, what is He asking of them? What are the implications of this call for us as believers today?
4. Why must Jesus be the ultimate treasure of our hearts? What competing idols might be drawing your affection away from fully following Him?
5. What gifts of grace has God given to equip us to respond to Jesus’ call and follow Him? Support your answer with Scripture.

A spiritual battle rages around us, whether we recognize it or not. From the persecution of Christians under Nero to the horrors of human trafficking, the evidence of Satan’s schemes is undeniable. Yet, this battle is not just seen in history—it is felt in our daily lives. Pain, sorrow, and brokenness surround us, all tracing back to humanity’s rebellion in the garden. Even our bodies bear the weight of sin’s curse, groaning for redemption. But in the midst of this darkness, there is hope. Jesus, the One who has bound the strongman, has overcome sin and death, bringing healing and restoration.

Mark’s Gospel highlights Jesus’ power and authority through His early miracles. After calling His first disciples, Jesus enters the synagogue in Capernaum and astonishes the crowd with His teaching—unlike the scribes, He speaks with divine authority. Suddenly, His teaching is interrupted by a man possessed by an unclean spirit. The demon immediately recognizes Jesus as the Holy One of God, but at a single command from Jesus, it is expelled. There is no struggle, no delay—just the absolute authority of the Creator-King over the forces of darkness. Yet, Jesus’ power is not only for casting out demons but also for restoring broken lives.

After leaving the synagogue, Jesus enters Simon Peter’s house, where Peter’s mother-in-law lies sick with a fever. Without a word, Jesus takes her by the hand and lifts her up, instantly restoring her. This simple act is a picture of His greater redemptive work—He heals because He knows He will soon take her place under the weight of sin’s curse. Just as He lifts her from her sickbed, He will one day rise from the grave, securing eternal redemption for all who trust in Him. While physical healing is temporary, Jesus offers something far greater—deliverance from sin and the promise of resurrection.

Mark then records that at sundown, multitudes come to Jesus for healing and deliverance. Yet, He silences the demons, refusing their testimony—His mission is not merely to perform miracles but to bring ultimate salvation. This passage challenges us: Do we pursue Jesus only for temporary relief, or do we long for the healing only He can provide? We eagerly seek physical well-being, yet often neglect the health of our souls and the urgency of leading others to the Savior. May we recognize that our deepest need is not just bodily healing, but redemption from sin, and may we bring both the sick and the lost to the only One who can truly restore.

Main Point – Only Jesus has the Power & Authority to Reverse the Curse

Outline – Two ways Jesus demonstrates His unique Power

1. Only Jesus can destroy the works of Satan vv21-28
2. Only Jesus can deliver from the effects of sin vv29-34

Study Questions

1. How do Jesus’ miracles—both casting out demons and healing the sick—serve as a preview of His ultimate redemptive work? In what ways does this give you hope?

2. Why do you think Mark chooses to record Jesus’ healing of a demon-possessed man as His first miracle? How might this have encouraged Mark’s original audience? How does it encourage you today?

3. In a single day, Jesus displays both His authority over Satan by casting out a demon and His compassion by healing Peter’s mother-in-law. How does this give you a comforting picture of Jesus? What other miracles of His bring you comfort during difficult times?

4. Read verse 32. Consider this contrast: People urgently sought Jesus for physical healing, yet we often show far less urgency when it comes to the spiritual well-being of ourselves and others. Why do you think this is? How does this passage challenge you to be more intentional in leading others to Jesus, the true healer of the soul?

5. Satan’s schemes are real and actively at work in the world. Read Ephesians 6:10-18 and discuss the ways we can stand firm against his attacks. How does putting on the full armor of God equip us to resist the enemy and walk faithfully with Christ?

Every one of us has priorities. Whether we write them down or not, our daily choices reveal what we value most. Jesus, too, had priorities, and His life shows us what must shape our own. In Mark 1, after an exhausting day of ministry—preaching, casting out demons, and healing—Jesus did something unexpected. While most of us would have chosen rest, He rose early, withdrew to a desolate place, and prayed. In doing so, Jesus modeled a crucial priority: communion with the Father. He didn’t merely fit prayer into His schedule—He built His life around it. If the Son of God prioritized prayer, how much more should we?

But prayer wasn’t His only priority. As His fame grew and crowds sought Him out, the disciples urged Jesus to stay in Capernaum and continue healing. Yet, Jesus made it clear—His mission was to preach the gospel. Though miracles confirmed His authority, they weren’t His primary purpose. He didn’t come merely to heal bodies but to save souls. In a world that often equates success with popularity and crowds, Jesus stayed focused on His true calling: proclaiming the good news of the kingdom. His example reminds us that, as followers of Christ, our lives must be marked by both gospel devotion and gospel declaration.

Why was preaching the gospel so central to Jesus? Because He is the gospel. His mission didn’t end in Galilee but at Golgotha. The solitary prayer in Mark 1 foreshadowed another—at Gethsemane—where Jesus again withdrew to commune with the Father. But this time, the Father’s will was not to remove the cup of suffering. Hours later, Jesus would face a crowd—not one seeking healing, but one crying for His death. On the cross, He drank the full cup of God’s wrath, standing in the place of sinners. Yet, His mission didn’t end in death—on the third day, He rose, ascended to heaven, and now intercedes for His people.

So, what does this mean for us? First, the gospel transforms. Jesus offers eternal life and true healing to all who trust in Him. Second, devotion fuels service. Jesus’ time in prayer prepared Him for the mission ahead, and the same is true for us. May we follow His example, prioritizing communion with the Father and proclaiming the gospel with our lives. Let’s not settle for temporary distractions—let’s build our lives around what truly matters.

The prayers of Jesus in the Gospels

The Prayers of Jesus in the Gospels

Main Point – What’s important to Jesus, must be a priority to us.

Outline – Two priorities of Jesus

1. Jesus prioritized communion with the Father (v35)
2. Jesus prioritized preaching the Gospel (vv-36-39)

Study Questions

1. Why does Mark emphasize that Jesus withdrew from the crowds after a busy day to pray? What does this reveal about His character and priorities?
2. When you reflect on Jesus’ prayers in the Gospels, which passages stand out to you? How do they encourage you in your own prayer life?
3. Why is it often challenging to prioritize intentional, sacrificial prayer? What practical disciplines can help you cultivate a consistent and meaningful prayer life?
4. Charles Spurgeon once said, “Nine times out of ten, falling away from God begins with the neglect of private prayer.” Discuss the implications of neglecting prayer.
5. Peter and the disciples saw Jesus’ withdrawal as a missed opportunity for ministry. In what ways do we sometimes think like Peter, prioritizing visible success over God’s greater purpose?
6. Why was preaching the gospel such a priority for Jesus? How does this passage shape your understanding of the relationship between gospel deeds (acts of compassion) and gospel declaration (proclaiming the message of salvation)?
7. What other passages in Scripture encourage you in the practice of private prayer? How do they shape your understanding of communion with God?

Sin is like an irremovable stain—no matter how hard we try, we can’t scrub it away. Just as a ruined shirt reminds us of our inability to remove stains, sin leaves us feeling unclean before a holy God. The story of the leper in Mark 1 mirrors our own condition: isolated, broken, and powerless to cleanse ourselves. Like him, we must ask the question—can anyone remove the stain of our sin?

The leper’s boldness in coming to Jesus demonstrates a desperate faith—he knows Jesus has the power to cleanse him. His disease, a picture of sin, was evident to all, but often, we minimize our sin, treating it as a minor irritation rather than a deadly condition. C.S. Lewis warned in The Screwtape Letters that the enemy deceives us into thinking our sin is trivial. Yet, Scripture shows that sin, like leprosy, defiles us completely and leaves us in desperate need of cleansing.

Jesus’ response to the leper is shocking—He reaches out and touches him. Instead of becoming unclean, Jesus’ holiness overcomes impurity. In His compassion, He moves toward the outcast, embodying the very heart of the gospel. Our sin does not repel Jesus; rather, He willingly takes it upon Himself. The ultimate exchange happens at the cross, where Jesus, the spotless one, trades places with sinners, bearing our shame so we might be cleansed.

The healed leper, despite Jesus’ command, disobeys, yet his story foreshadows the price Jesus would pay. The leper, once an outcast, is restored, while Jesus is driven into isolation. This is the gospel—Jesus takes our place so we can be made clean. The call is clear: recognize the filth of sin, stop trying to fix it on your own, and run to the only one who can cleanse you. Jesus’ invitation remains—”I will; be clean.” Will you come to Him?

Main Point – Only Jesus can cleanse us, so come to Jesus and be clean!

Outline – 3 movements that unfold in this encounter…

1. The Cleansing the Leper Needs (v40)
2. The Cure that Jesus Provides (vv41-42)
3. The Cost that Jesus Pays (vv43-45)

Study Questions

1. What does the leper’s approach to Jesus teach us about faith? How can we develop a faith that is both humble and bold—one that fully trusts in Christ’s power and willingness to cleanse us?

2. In what ways are we tempted to minimize our sin and fail to see it for what it truly is? What means of grace has God given us to help us recognize and respond rightly to our sin?

3. The healed leper disobeyed Jesus’ command and spread the news on his own terms. How does this challenge us to submit to Christ’s authority, even when we think we know better? Are there specific areas in your life where you struggle with obedience?

4. Jesus traded places with the leper, foreshadowing the cross. How does this exchange deepen your understanding of what Christ has done for you? How should this shape the way you live daily in His freedom and cleansing?

5. What other encounters in the Gospels reveal Jesus’ heart of compassion toward sinners? How does His compassion bring comfort to you personally, especially in areas where you struggle with guilt or shame?

C.S. Lewis, in his classic work Mere Christianity, presents a powerful argument about the identity of Jesus. He challenges the common claim that Jesus was merely a great moral teacher but not God. Lewis argues that such a position is not an option Jesus left open to us. A man who claimed what Jesus did—declaring the authority to forgive sins, equating Himself with God—would not be a great teacher if He were not telling the truth. He would either be a liar, knowingly deceiving people, a lunatic with delusions of grandeur, or He is, in fact, the Lord. The question remains for each of us: Who do we say that Jesus is?

This question is at the heart of an encounter in Capernaum recorded in Mark 2. Jesus, returning home after a season of ministry, is met with a massive crowd eager to hear Him teach. Among them, four friends carry a paralyzed man, desperate to bring him to Jesus. With no way through the packed house, they take an extraordinary step—tearing open the roof and lowering their friend to the feet of Christ. Their faith is met with an unexpected response. Instead of healing the man’s body immediately, Jesus declares, “Son, your sins are forgiven.” This statement shocks the religious leaders present, for they know that only God has the authority to forgive sins. In their hearts, they accuse Jesus of blasphemy. But Jesus, knowing their thoughts, asks, “Which is easier: to say to this paralyzed man, ‘Your sins are forgiven,’ or to say, ‘Get up, take your mat, and walk’?” To prove His authority, He does both—the man rises and walks out, fully restored.

This moment reveals the contrast between two kinds of responses to Jesus: desperate faith and prideful doubt. The paralyzed man and his friends show faith that is both persistent and sacrificial. They remove every obstacle to get to Jesus, knowing that He alone offers true healing. In contrast, the religious leaders, though theologically informed, refuse to see their own need for forgiveness. Their pride blinds them to the reality before them—God in the flesh, extending mercy. Jesus’ authority is undeniable, but the heart’s posture determines whether one receives or resists His grace. Are we like the paralytic and his friends, coming to Jesus in humility and dependence? Or are we like the scribes, keeping our distance in skepticism and self-righteousness?

Ultimately, the authority of Jesus to forgive sins is secured by His own sacrificial death and resurrection. The paralytic’s healing foreshadows a greater reality—Jesus would become the ultimate substitute, taking the weight of sin upon Himself. He was not merely paralyzed but nailed to a cross, bearing the full wrath of God for our sake. Yet, just as the paralytic was lifted from his mat, Jesus was lifted from the grave, conquering sin and death. He now offers new life to all who come to Him in desperate faith. The question remains: Will you approach Him in humble desperation, ready to receive His grace? Or will you remain in doubt, missing the very hope He freely gives? Let us not be like the scribes who resisted, but like the friends who tore through every barrier to bring someone to Jesus. If He is Lord, then desperate faith should be our response.

Main Point – See The Depths of Jesus’ mercy and approach him in desperation, not in doubt.

Study Questions

1. Jesus first forgives the paralytic’s sins before healing his body. What does this reveal about our deepest need, and how does this challenge the way we often approach Jesus in prayer? What might our prayers look like when we realize the deep need we have?
2. The friends of the paralytic showed persistent, sacrificial faith in bringing him to Jesus. What does this teach us about interceding for others & evangelism, and what obstacles might be keeping us from bringing people to Jesus in our own life?
3. What other passages in the gospel reveal the pride of the Scribes and the Pharisees? Why might Mark include their doubts in this passage
4. The scribes correctly understood that only God can forgive sins, yet they rejected Jesus’ claim to divinity. In what ways can pride or self-righteousness keep us from recognizing our own need for Christ’s mercy? Share some specific examples in your experience.
5. Jesus’ healing of the paralytic points to the greater redemption He secured through His death and resurrection. How does this truth bring hope to those who are suffering or struggling with doubt?
6. Like the paralytic, we are unable to save ourselves and must rely fully on Christ. How should this reality shape the way we live daily in faith and dependence on Him? How would you describe desperate faith? What prevents us from living with a heart posture of desperate faith?

Imagine being invited to dine with a dignitary—a man of great reputation and authority. You can picture the extravagant setting, the finest silverware, and the pressure to conduct yourself with the utmost etiquette. You would rehearse your words, mindful of every detail, hoping to make a good impression. Now, contrast that with a different kind of invitation—a dinner with Jesus. Unlike earthly dignitaries, Jesus does not seek the powerful, the elite, or the morally upright. Instead, He welcomes sinners, the broken, and the outcasts. In Mark 2, we see a Savior who dines with those deemed unworthy, proving that He did not come for the self-righteous but for sinners in need of grace.

Jesus’ invitation to sinners is powerfully displayed in His calling of Levi, a tax collector—one of the most despised figures in Jewish society. Tax collectors were known for extortion and collaboration with Rome, making Levi an unlikely candidate for discipleship. Yet, Jesus saw him, called him, and transformed him. Levi’s response was immediate—he left everything behind and followed Christ. This moment is a striking reminder that Jesus does not call the “clean” or the morally upright; He calls sinners. No past is too corrupt, no failure too great for the grace of Christ. Just as Jesus pursued Levi, He still seeks sinners today, calling them to leave their old lives and follow Him.

Levi’s response did not end with following Jesus; he opened his home and hosted a feast in Jesus’ honor, inviting other tax collectors and sinners to meet Him. This act reveals something profound—salvation produces celebration and evangelism. But while sinners rejoiced, the Pharisees grumbled. Their legalistic hearts could not comprehend why Jesus would associate with the unclean. Jesus’ response was clear: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.” The irony is that the Pharisees, in their pride, remained outside the feast, while those who recognized their need found themselves at the table with Christ. How often do we, like the Pharisees, withhold grace, forgetting that we too were once sinners in need of saving?

Jesus not only dined with sinners—He died for them. The feast at Levi’s house was a small glimpse of the greater feast to come, where sinners from every nation will dine with the King. But before that final banquet, Jesus would drink the cup of God’s wrath alone, taking upon Himself the punishment that sinners deserve. His heart for sinners is fully revealed in the cross, where He bore our guilt so that we might be seated at His table. The invitation stands today: Will you come to Jesus in repentance, finding forgiveness in Him? And if you already have, do you extend the same invitation to others? May we, like Levi, joyfully bring sinners to the table, knowing that Jesus welcomes them still.

Main Point – Because Jesus relates with sinners, sinners are welcome at his table!

Outline of the sermon – 2 ways Jesus relates to sinners…

1. Jesus calls sinner to follow him
2. Jesus invites sinners to dine with him

Study Questions

1. Compare and contrast this story with that of the leper (Mark 1:40-45). How is Jesus’ scandalous grace on display in both of these scenes?
2. Levi was a tax collector, an outcast, yet Jesus called him, and he responded immediately. What does this teach us about the nature of Christ’s gracious call and our response? Are there areas in your life where Jesus is calling you to follow Him more fully?
3. The Pharisees stood outside the feast, blinded by their self-righteousness. Read Matthew 7:3-5. In what ways are you tempted to act like a Pharisee—judging others while ignoring your own need for grace? How does the gospel free us from this mindset?
4. Jesus dined with sinners, not to affirm sin but to call sinners to Himself. What prevents us from pursuing those far from Jesus on a more consistent basis? How can you reflect Christ’s heart in your relationships? Who in your life needs to experience the welcoming invitation of the gospel through your hospitality and presence?
5. How might this scene of Jesus feasting with sinners move us forward to the cross and the consummation of the kingdom? 
6. How is Levi’s transformation and encouraging reminder to you of God’s grace? 

Some things just don’t mix—oil and water, metal in a microwave, gasoline on a fire. But what about the gospel? In a culture that prioritizes personal truth and blends religious ideas like a spiritual smoothie, this question is crucial: Is the gospel compatible with other religious systems? The Pharisees in Mark 2 wrestled with this very issue, questioning why Jesus didn’t conform to their traditions. Their concern? His disciples weren’t fasting like other devout Jews. But their real problem wasn’t about fasting—it was about control. They wanted to fit Jesus into their religious mold, but Jesus made it clear: He didn’t come to patch up their old system. He came to bring something entirely new.

Jesus responds with two illustrations. First, He points out that you can’t patch old clothes with unshrunk fabric—it’ll only make the tear worse. Then, He uses the image of wineskins. New wine, still fermenting, requires flexible wineskins that can stretch with the process. Old wineskins, dried and brittle, would burst under the pressure. The message is clear: the new reality of the gospel cannot be contained within the rigid structures of self-righteous religion. The Pharisees had turned God’s law into a system of outward performance, missing their deep need for grace. Jesus wasn’t just tweaking their traditions—He was ushering in a new covenant.

It’s easy to point fingers at the Pharisees, but we should examine our own hearts. Do we try to mix the gospel with personal achievements, moral performance, or theological superiority? Do we use religious practices—Bible reading, parenting standards, doctrinal knowledge—to validate ourselves rather than rest in Christ alone? Like the Pharisees, we often seek approval in places that can never truly satisfy. But outward righteousness cannot cover our guilt. Only Jesus—the true Bridegroom—can clothe us in His righteousness.

So, what’s your wineskin? Are you trying to squeeze the gospel into an old framework of self-justification, or have you surrendered to the grace of Christ? Jesus didn’t come to improve your old life—He came to give you a new one. The gospel is not a supplement to our self-righteousness; it’s a complete replacement. New wine belongs in new wineskins.

Main Point – The New Wine of the Gospel is incompatible with any system or structure of self-righteousness

Outline – 3 parts to Jesus’ encounter.

1. The Self-Righteous Question (v18)
2. Jesus’ Stunning Response (vv19-20)
3. Two Suggestive Parables (vv21-22)

Study Questions

1. Why is the gospel incompatible with self-righteousness? How do Jesus’ illustrations of the unshrunk cloth and new wineskins (Mark 2:21-22) help us understand this truth? Read Galatians 2:16—how does Paul reinforce this point?
2. Jesus redefined fasting in light of His presence and His redemptive work. How should Christians approach fasting today? Read Matthew 6:16-18—what warnings and instructions does Jesus give about fasting?
3. What does it mean that Jesus is the Bridegroom (Mark 2:19-20)? How does this imagery deepen our understanding of His relationship with His people? Read Hosea 2:19-20 and Revelation 19:6-9—what do these passages reveal about God’s covenant love for His church?
4. How can religious traditions become a barrier to true faith? The Pharisees were more concerned with maintaining customs than recognizing Jesus as the Messiah. Are there ways we sometimes do the same? Read Colossians 2:20-23—what does Paul say about man-made religious practices?
5. What “old wineskins” do people still try to fit the gospel into today? Whether it’s legalism, moralism, or cultural Christianity, how do these things distort the true message of grace? Read Ephesians 2:8-9—why must salvation be by grace alone, through faith alone, in Christ alone?

God gives Israel the gift of the Sabbath to rest and remember God’s faithfulness. The Pharisees took the command and turn it into everything but resting. We see in the sermon this morning that they would rather someone starve or suffer than to help them. All in the effort to not work. They had twisted God’s gift for their own Glory. They had raised their traditions to the level of scripture and accused Jesus of breaking the Law.

They accuse the law giver of breaking the law, while they were breaking the true spirit of the law. They confused the law of God as a challenge or a job to be done rather than a gift to be enjoyed. They turned to legalism, which is not from God, not for God, and not needed. Religious work is serving God for grace. Worship is serving God in response to Grace. Jesus is the Sabbath to all those who cry out to him for salvation. He is where you do not need to work. He is where you have rest from your toils.

Main Point: We do not earn acceptance before God by our religious work,
but by our rest in Christ’s completed work.

Outline :
Religious work will not earn us acceptance before God because..
1. It is not from God
2. It is not for God
3. It is not needed

1. How do you find Rest in Christ? How is he your Sabbath? Show how the ceremonial
Sabbath pointed to Christ.
2. Everything done in your life for God is either religious work or worship. How do you live a life of worship? How do you avoid being the Pharisees?
3. What religious work do you tend to return to for acceptance before God?
4. What traditions have you placed on the same level as scripture? What laws from God are you using outside of their purpose?
5. Legalism publicizes your holiness for the approval of man, to be looked at and admired. How does Jesus look at legalism?
6. How is the man with the Withered hand an example to follow?

Sermon Notes for Mark 3:7-21
Main Point: Jesus’ Compassion is the Church’s Mission

1. Jesus’ Compassion (3:7-12)
   1. We see Jesus compassion every time he heals people and cast out
      demons.
   2. Luke 6 (same story) says that Jesus heals them all.
   3. Matthew 10 (same story) says he looks on the crowds with compassion
      because they don’t have a shepherd.
2. Jesus’ Church (3:13-19)
   1. The Church is Founded
      1. The twelve represents the continuation of God’s covenant people,not through the line of Israel (Jacob) but now through the church (See Rev 21:14)
   2. The Church is Given it’s Mission
      1. Jesus calls the apostles to 2 things:
         1. Be with Him
         2. Be Sent: preaching, healing (Luke), and casting out demons
      2. Preaching the gospel of repentance. (Mark 1:15, Mark 6:12, Acts 2)
   3. Application: What do all of these have to do with us?
      1. The church is called into the same mission. Redemption Hill is called to the same mission. Individual Christians are called into the same mission.
         1. To be with Jesus
         2. To be sent out to a lost and dying world.

Study questions:

• We have already seen Jesus’ compassion on display in several places in Mark, where else in scripture do you see Jesus compassion? Discuss specific examples.
• Where have you seen Jesus’ compassion in your own life? Be specific.
• How is the work of the Jesus and the Apostles continued in the church today?
• What other texts in scripture can you think of that call us as Christians to be a light to people who need Jesus?
• If you aren’t already serving the world outside of the church? What ideas do you have to start?
• When are you going to start? Ask for accountability

Imagine a firefighter arriving at a burning house—sirens blaring, hose in hand, rushing in to save lives. But then someone from the crowd shouts, “He started the fire himself!” The accusation would be shocking, absurd, and offensive. Yet this is exactly the kind of charge the religious leaders make against Jesus in this passage. Though He’s healing the sick, casting out demons, and calling sinners to repentance—all through the power of the Holy Spirit—they claim He’s doing it by the power of Satan. This wasn’t a misunderstanding; it was a willful, calculated rejection of God’s work. And Jesus responds with some of the most sobering words recorded in the Gospels—a warning not only for them, but for us as well.

Jesus exposes the illogic of their claim: how could Satan cast out Satan? A kingdom divided cannot stand. Far from being in league with evil, Jesus is the one who binds the “strong man”—Satan himself—and plunders his house. The miracles they witnessed weren’t signs of demonic power, but of divine authority. Still, rather than bowing in worship, the religious leaders distort the truth to maintain control. We often do the same today—repackaging rebellion as “self-care,” or distancing ourselves from church to avoid accountability. But when we twist the truth, we aren’t just mistaken—we’re resisting the Holy Spirit.

Jesus address the Scribes and speaks of a sin that “will not be forgiven”—blasphemy against the Holy Spirit. What is it? Not a moment of doubt or a rash word spoken in anger. It’s a settled, willful rejection of the Spirit’s testimony about Jesus—a hardened heart that refuses to repent and believe, even after seeing the truth clearly. The scribes had front-row seats to the power of God and still chose to call it evil. That path doesn’t lead to grace—it leads to ruin. But there’s hope: Jesus also says that every sin and blasphemy will be forgiven to the one who turns to Him in faith. There is no sin too dark, no failure too great, for the mercy of God in Christ.

So where does that leave you? If you’re feeling convicted, don’t panic—run to Jesus. The very fact that you’re concerned is a sign that the Spirit is still at work in your heart. Let His warning awaken you. Let His invitation comfort you. Satan has been bound, and grace is offered freely. Don’t resist the Spirit—receive Him. Don’t distort the truth—submit to it. And don’t delay. Jesus stands ready to rescue, restore, and redeem. Even now, He calls us out of darkness and into light.

Main Point – Rejecting the testimony of the Spirit leads to ruin – embracing Jesus leads to life.

Outline – 2 consequences of rejecting the witness of the Spirit.

1. Rejecting the Spirit’s witness of Jesus leads to ongoing spiritual blindness (vv22-27).
2. Rejecting the Spirit’s witness of Jesus leads to inevitable separation from grace (vv28-30)

Study Questions

1. In light of Jesus’ words in v29, why is it important that we understand the context in which these words appear? What is problem with the accusation of the Pharisees in v22?
2. What does it mean that Jesus has “bound the strong man”? How does this encourage us in our battle against sin and spiritual darkness? What other places in Scripture reveal Jesus’ victory of Satan and evil?
3. How do we see people today—ourselves included—distorting God’s Word to maintain control or justify sinful choices like the Scribes? Give specific examples.
4. G.A. Chadwick wrote, “It is evident also that any crime declared by Scripture elsewhere to be incurable, must be identical with this, however different its guise, since Jesus plainly and indisputably announces that all other sins but this shall be forgiven.” What are other passages in Scripture that might help clarify this sin?
5. How might you explain the unforgivable sin? How might you comfort people with Jesus’ words in v28 for those who fear they have committed this sin?

In our modern world, there are two competing views of family. One sees it as a restriction—something that limits freedom and personal fulfillment. The other places family on a pedestal, making it the ultimate source of meaning and identity. But Jesus presents us with something far more profound. While He affirms the value of biological family, He refuses to treat it as ultimate. Instead, Jesus invites us into a new kind of family—one formed not by biology, but by His blood (Mark 3:31–35). In doing so, He reorients our understanding of what it means to truly belong.

Imagine the scene: Jesus’ own mother and brothers come to retrieve Him, likely concerned about His growing influence and the controversy it’s stirring. But instead of stopping what He’s doing, Jesus turns to those gathered around Him—sinners, tax collectors, disciples—and says, “Here are my mother and my brothers. Whoever does the will of God, he is my brother and sister and mother.” In that moment, Jesus teaches us something radical: obedience to God—not proximity, heritage, or tradition—is the mark of belonging in His eternal family.

This has powerful implications for us. First, it challenges the idolatry of family, a temptation even among faithful Christians. While we are called to love and serve our families, we must not place our hope in them. Second, it reminds us that the church is not just a collection of individual families, but one redeemed family formed by grace. Moms and dads, your mission is not simply to raise well-behaved kids—it’s to see your children, by God’s grace, become your brothers and sisters in Christ. We disciple them not only by how we love them, but by how we love the church.

Through His death and resurrection, Jesus made it possible for sinners to be welcomed into the family of God. This is more than justification—it’s adoption. We’ve been brought from the outside in. And because of that, we’re called to identify with the church and live like family: praying for one another, serving one another, and welcoming one another—especially those who are different. Let’s be a church that reflects this eternal family, not just a gathering of earthly ones. Through His blood, Jesus is forming a family that will last forever—and you can be part of it.

Main Point – Through His blood, Jesus is creating a family that surpasses all earthly bonds.

Outline

1. Jesus is reorienting our understanding of family

2. Jesus is reminding us of the mark that one is in the family

3. Jesus is giving us a glimpse of His eternal family, the Church.

Study Questions

1. Using Scripture, in what ways did Jesus emphasize the importance of the biological family unit?
2. Reflect on this quote –The idolatry of the family may be the most acceptable sin in the Christian Church – Kevin DeYoungWhy is this such an acceptable sin in our culture?
3. Compare Luke 14:26 with Ephesians 5:25–33. How can you love your family well without making them ultimate in your life?
4. Read Mark 3:31–35 alongside Matthew 10:37 and Romans 8:14–17. How do these passages help you evaluate where your deepest loyalties lie—biological ties or gospel allegiance?
5. Read Acts 2:42–47 and Galatians 6:9–10. How are you intentionally investing in the spiritual lives of those in your church family? What might you need to sacrifice in your own life to prioritize the church?
6. When you think about the doctrine of adoption, what passages come to mind? How does your identity as an adopted child of God change the way you orient with others and think about your relationship with God?

Imagine yourself in the disciples’ sandals. You’ve seen Jesus calm storms, heal the sick, cast out demons, and draw massive crowds with His teaching. But then, He tells a parable about a farmer scattering seed. It seems simple—maybe too simple. Yet this story holds profound truth. In it, Jesus reveals that the real difference between those who receive His Word and those who don’t comes down to one thing: the condition of the heart. The seed is always the same—the life-giving Word of God—but the soil varies.

Jesus names four types of soil: the path, the rocky ground, the thorny ground, and the good soil. Some hearts are too hard, too shallow, or too divided for the Word to take root. Others, by God’s grace, are ready to receive and bear fruit. The parable isn’t just a diagnosis—it’s a call to evaluate our own hearts. Are we listening? Are we resisting? Are we distracted, shallow, or crowded by other loves? Or are we receptive, open, and eager for the Word to shape us?

But how can any of us truly become good soil? The answer isn’t in our effort to clean up or dig deeper on our own. The answer is Jesus. In John 12, He calls Himself the seed that must fall into the ground and die to bear much fruit. Jesus is the true fruitful one who entered the soil of death for our sakes. On the cross, He took the judgment our hard, shallow, and divided hearts deserve. And through His resurrection, He offers us new life—life that can grow deep roots and produce lasting fruit.

So, we look to Him. We repent of our hard, unresponsive hearts. We ask Him to deepen our roots where we’ve been shallow. We surrender our divided affections and ask for undivided devotion. The Word is powerful. The seed is good. Let us become good soil by trusting the Savior who gave His life so we could bear fruit for eternity.

Main Point – Our receptiveness to the Word depends on the condition of our heart.

Study Questions

1. Why might Jesus have likened the Word of God to a seed? What does Scripture say about the nature and power of Scripture as it relates to the simplicity and potential of a seed? How have you personally experienced the Word exposing, shaping, or reviving your heart?
2. The parable highlights the heart conditions of spiritual resistance (the path), a lack of depth (rocky soil), and divided affections (thorny soil). Which of these most resonates with your current spiritual struggle, and how does the gospel invite you to respond? (See Psalm 51:10 and Ezekiel 36:26.)
3. Read John 12:24–26. How does Jesus describe Himself as the true seed in this passage? How does His death and resurrection make it possible for us to be the “good soil” that bears fruit?
4. In light of James 1:18–25, how can we move from merely hearing the Word to becoming fruitful doers of the Word? What specific practice(s) might help you cultivate this posture or receptiveness more consistently?
5. Jesus says Satan is actively involved in stealing the Word (Mark 4:15). How does Ephesians 6:10–17 help us understand the spiritual battle involved in hearing and holding onto the gospel? How can we prepare ourselves to be more spiritually alert during and after hearing the Word?
6. Fruitfulness in the Christian life is not about perfection but about evidence of growth. What fruit do you see the Spirit producing in your life right now? (See Galatians 5:22–23.) Where do you long to grow—and how can your community help cultivate that growth together?

We’ve all experienced it: a skill we once practiced, a habit we once maintained, or a truth we once held closely—slowly slipping away over time. Maybe it was a language you studied, an instrument you played, or a relationship you didn’t nurture. The principle is familiar: use it or lose it. And Jesus tells us that this is true when it comes to spiritual truth. His message in Mark 4:21–25 is simple but sobering—we are responsible for what we hear. If we don’t respond to the truth God has given us, we risk becoming hardened to it.

Jesus uses the image of a lamp to make His point, but it’s not just any lamp—it’s the Lamp. He’s speaking about Himself. Jesus, the Light of the World, didn’t come to remain hidden but to be revealed. For a time, His identity and mission may have seemed veiled, but He promised that everything hidden would one day be made known. And that’s exactly what happened. The lamp was lifted up—not on a stand, but on a Roman cross. The One who came to bring light to the world allowed Himself to be swallowed by the darkness of sin and death—for us.

But that was not the end. On the third day, the Light of the World rose again, shining the full radiance of God’s redemptive plan. The gospel is not a hidden message—it’s a revealed reality. Jesus bore our darkness so we could walk in His light. He died in our place and rose to give us life, and now offers forgiveness, hope, and transformation to all who come to Him. If you’re not yet a follower of Jesus, the call is clear: Come to the Light. Trust in the One who gave Himself for you. If you’re a believer who has dimmed the light or grown dull to His Word, there is grace for you too—come back to the One who is full of mercy and truth.

So, let’s take Jesus seriously. Let’s not just hear—let’s heed. Let’s reflect the Light we’ve received and respond in faith. As we pursue Christ through His Word, worship, and community, He will graciously reveal more of Himself. Don’t let the light fade. Embrace it, reflect it, and share it—because the more we embrace the Light, the more clearly we will see the glory of Jesus.

Main Point – If we don’t use the light (of God’s revelation), we might risk losing the light.

Outline – 2 ways to use/steward the light:

1. Reflect what has been revealed (vv21-22)
2. Heed what has been heard (vv23-25)

Study Questions

1. Jesus warns that what is hidden will be revealed (Mark 4:22). What other passages in Scripture display the seriousness of our response to God’s Word and His eventual judgment? How might these passages encourage you and your walk with Jesus?
2. Why might Jesus give his disciples these words following the Parable of the Soils? What connections are there between the two texts?
3. Mark 4:24 calls us to ‘pay attention to what we hear.’ What other places in Scripture encourage believers to pay careful attention to their diligence in listening and heeding God’s Word? What distractions typically prevent you from actually heeding the Word?
4. Jesus promises that “more will be given” to those who steward revelation well (Mark 4:24b–25). Read Matthew 13:10–17 and 2 Corinthians 3:12–18. How do these texts help you understand the relationship between spiritual receptivity and revelation?
5. The gospel shows us that Jesus, the Light, was lifted up on the cross so that we might walk in His light. Read Ephesians 5:8–14. According to Paul, how should those who were once darkness now live as children of light? What does this practically look like in your relationships, speech, and priorities?

We live in a culture of instant everything—fast food, same-day delivery, streaming in seconds. We’re trained to value what is visible, measurable, and immediate. If something takes time, or we can’t see its results right away, we often assume it isn’t working or isn’t worth it. And sadly, we bring that mindset into our spiritual lives. We expect quick growth in our churches, instant transformation in our children, and rapid maturity in ourselves. When those things don’t happen on our timeline, we’re tempted to doubt God’s work altogether.

At my daughter’s graduation, we hung a strand of photos from her first day of school each year—Kindergarten to Senior Year. Each picture was just a simple snapshot: a smile, a backpack, a new grade. Year to year, the changes seemed small. But stepping back to look at the full strand, it hit me—she had grown so much. Slowly. Subtly. But undeniably.

That’s what the Kingdom of God is like. In Mark 4:26–29, Jesus compares the Kingdom to a seed—hidden in the soil, growing mysteriously and imperceptibly. The farmer scatters the seed and goes about his life—sleeping, rising, waiting. He doesn’t make it grow. But one day, it springs forth. First the blade, then the ear, then the full grain. And finally, the harvest.

This is deeply encouraging to weary moms, discouraged pastors, and faithful friends who’ve labored in prayer for years. God’s Kingdom does not depend on our hustle or control. The Word, like seed, grows by itself (Mark 4:28—automatos in Greek). Your job is not to force the fruit, but to scatter the seed.

This parable helps us cultivate a posture of prayerful patience. As Paul reminded the Corinthians, “I planted, Apollos watered, but God gave the growth” (1 Cor 3:6). Whether you’re discipling children, praying for a loved one, or laboring in gospel ministry—trust the process. Trust the power of the seed. The Kingdom grows under the surface, often when we least expect it.

In the very next parable (Mark 4:30–32), Jesus compares the Kingdom to a mustard seed—tiny, almost invisible, yet growing into a tree that provides shade for the birds. What begins small becomes something incomprehensibly great.

The same is true of Jesus’ own ministry. From obscure beginnings in Galilee, to the cross that looked like defeat, Jesus—the King—was planted like a seed into the ground. But on the third day, He rose in power, and His Kingdom continues to grow across the globe.

So let me ask: Are you investing in this Kingdom, or in your own? The return is eternal. Whether you go to the nations or pray for them, whether you preach or parent—keep scattering seed. The King is building His Kingdom, and He will bring the harvest.

Main Point – Though it may be slow & subtle, Jesus is surely building a Kingdom that cannot be stopped.

Outline – Two characteristics of the Kingdom

1. Jesus is building a Kingdom through an imperceptible process (vv26-29)
2. Jesus is building a Kingdom with an incomprehensible product (vv30-34)

Study Questions

1. How does the parable of the growing seed (Mark 4:26–29) challenge our assumptions about spiritual growth and ministry effectiveness?
2.  Read 1 Corinthians 3:5–7. In what ways have you tried to “force” growth in yourself or others? How does this parable help reframe your expectations and dependence on the Lord and His Word to do the work?
3. How might this text wrought in us a prayerful patience towards the work of sanctification in our lives and the live’s of others?
4. In both parables, the seed starts small and grows in surprising ways (Mark 4:30–32). Why do you think Jesus emphasizes the hiddenness and slowness of the Kingdom’s growth? What other passages in Scripture illustrate this idea of the Kingdom?
5. In Mark 4:32, the mustard tree becomes a place of shelter and rest. How does this image connect with the inclusive and restorative nature of God’s Kingdom through the gospel?
6. Jesus describes a Kingdom that grows mysteriously and unstoppably. What encouragement does this offer in seasons when your labor feels fruitless?

Imagine getting into the boat with Jesus. The day had been full—Jesus teaching crowds along the shores of the Sea of Galilee. Now, He leads His disciples to the other side. The water is calm, the breeze gentle, and the sky painted with sunset. But suddenly, without warning, calm gives way to chaos. A fierce storm erupts. Winds howl, waves crash into the boat, and fear grips your heart. You panic. And there, asleep in the stern, is Jesus—the one who called you into this very boat. How could He be sleeping in a storm like this?

This moment in Mark 4 isn’t just a dramatic sea story. It’s the first nature miracle in Mark’s Gospel, and it invites us to behold the glory and power of Jesus. He doesn’t just calm storms—He commands them. With a word, the wind and waves obey. But even more amazing is the quiet trust of Jesus asleep in the boat. He’s exhausted from ministry, but also perfectly at peace. Why? Because He knows this is not the storm that will take His life. He knows His mission, and He trusts His Father. The same Jesus who slept in peace amid a raging sea is with us in every storm. His presence is not a sign of distance—but of divine peace.

There’s another story—Jonah 1—that echoes this one. Jonah slept through a storm too, but his was a sleep of avoidance, a false peace. Jonah had to be thrown into the sea so others might live. But Jesus silences the storm with a word—something Jonah couldn’t do. Yet Jesus too would be thrown into a storm—not on Galilee, but on the cross. There, He would face the chaos of divine justice in the place of sinners. He would be forsaken, so we never would. And just as He calmed the sea, Jesus conquered death—rising on the third day to bring eternal peace to all who trust in Him.

Friend, Jesus may not always calm the storm right away—but He is always in the boat. And if He has already stilled the greatest storm—God’s righteous wrath against our sin—then we can trust Him with every lesser storm. Romans 8:32 reminds us: “He who did not spare His own Son but gave Him up for us all, how will He not also with Him graciously give us all things?” The cross silences our fears. The resurrection assures us of the calm to come. So take heart—if you’ve left the comfort of the crowd to follow Jesus, He may lead you through deep waters. But He is with you. And the winds and waves still know His name.

Main Point – Because Jesus is sovereign over the storms, we can trust He is with us through the storm.

Outline – 3 movements

1. Jesus Sends
2. Jesus Sleeps
3. Jesus Silences

Study Questions

1. Where in the OT does God display His authority over creation, namely the sea? How might this validate our belief that Jesus is truly God and truly man.
2. What does Jesus’ sleep during the storm teach us about trusting God’s sovereignty in trials?
   How might passages like Psalm 121:3–4 and Isaiah 26:3 shape your perspective on God’s care and peace?
3. Why do you think Jesus led His disciples into the storm instead of around it? How does James 1:2–4 help explain God’s purpose in our suffering?
4. What kind of fear do the disciples express after Jesus calms the storm? How is this different from panic or anxiety? Read Psalm 33:6–9 and Hebrews 12:28–29. What does it look like to walk in reverent awe of Jesus today?
5. Read Jonah 1 and Mark 4:35-41. Note the parallels and differences. How does the greater storm of the cross give us assurance in the lesser storms of life?