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Mark 11:11-21 · Providence Baptist Church - Sermons

0:00
I always appreciate when you're asked to be seated.
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The chairs in the back half, the folding chairs with the pads on them,
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! When you guys all sit down at the exact same time, they go...
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Have you ever heard that or not?
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Just to give you a little insight into my mind,
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if you've ever seen a guy do squats and he exhales before he pushes up,
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that's what I imagine all the chairs going...
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when you guys all sit down on them at the same time.
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Like that.
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Mark chapter 11.
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I'm going to begin reading to you in verse 11.
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And he, being Jesus, entered Jerusalem and went into the temple.
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And when he had looked around at everything, as it was already late,
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he went out to Bethany with the twelve.
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On the following day, when they came from Bethany, he was hungry.
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And seeing in the distance a fig tree and leaf,
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he went to see if he could find anything on it.
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When he came to it, he found nothing but leaves, for it was not the season for figs.
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And he said to it,
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May no one ever eat fruit from you again.
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And his disciples heard it.
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And they came to Jerusalem, and he entered the temple and began to drive out those who sold and those who bought in the temple.
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And he overturned the tables of the money changers and the seats of those who sold pigeons.
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And he would not allow anyone to carry anything through the temple.
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And he was teaching them and saying to them,
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Is it not written,
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My house shall be called a house of prayer for all the nations,
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but you have made it a den of robbers.
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And the chief priests and the scribes heard it and were seeking a way to destroy him,
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for they feared him, because all the crowd was astonished at his teaching.
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And when evening came, they went out of the city.
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As they passed by in the morning,
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they saw the fig tree withered away to its roots.
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And people remembered and said to him,
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Rabbi, look, the fig tree that you cursed has withered.
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This is God's word to us,
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written for his glory and our good.
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We would all do well to listen to it in order to believe its promises
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and obey its commands.
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Let's pray together.
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Father God, we do thank you this morning for your word.
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And this is the expression,
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the physical thing that we gather around today,
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because it speaks of Jesus, the word of God.
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It points us to him.
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And every single word, every verse,
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every passage points us to the one, Jesus Christ.
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And we thank you for the gospel of Mark
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that we have been able to behold the life,
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the practice, the words of Jesus here.
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And I pray, Father, this morning,
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that you will have your way with us
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as we sit under the instruction of your word.
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That you will shape our hearts.
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That you will make us look more like Christ
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for your glory and for our good.
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And we pray this in Jesus' name.
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Amen.
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Amen.
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So, interestingly, here we find,
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in Mark's gospel,
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kind of a bookend literary technique.
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We see a story framed within a story.
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And it would seem that this is meant to help us
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interpret both events properly.
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There can be some confusion about the chronology of these events.
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In Matthew chapter 21,
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they're not recorded in this way,
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in this bookended fashion.
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But rather, the temple cleansing happens,
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and then the fig tree event happens.
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And Matthew records that it withers at once.
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Jesus curses it,
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and it withers right away.
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Some people get very troubled by this,
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that the chronology is different
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in Matthew's gospel
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and in Mark's gospel.
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And let me just say to you,
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pastorally,
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please don't let your hearts be troubled
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by such things.
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I believe that the chronology
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probably happened in reality
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the way Matthew records it,
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but that Mark,
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under inspiration,
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records it for us in this way
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to highlight the meanings for us,
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to help us better understand.
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It doesn't mean that the meaning
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has changed
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by any stretch of the imagination,
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but simply that he's trying
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to better help us understand
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the greater purposes
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of these two stories
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in the Gospels.
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The fact that it happened
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is recorded by both Matthew and Mark.
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Both of these events
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did indeed happen.
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And so here we find ourselves
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in Mark's gospel account.
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Verse 11,
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at the end of Jesus' triumphal entry,
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he goes into Jerusalem
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and into the temple,
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and he has a look around.
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It's kind of a scouting trip for him.
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He goes in to see
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what has been happening
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in the temple,
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but it's late at this hour
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and people have gone home
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at this time,
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and so they return back to Bethany,
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to the house of Mary and Martha
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is where they're staying
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at this time.
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And they had back out.
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And the following morning
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in verse 12,
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we see that they had now back in.
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And we see this wonderful expression
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of Jesus' humanity
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that he is hungry.
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He's hungry to the degree
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that he's rather frustrated
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when he doesn't find
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the food that he needs
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for his hunger.
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And we may ask,
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does Jesus not eat breakfast
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before he heads off
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for an important day?
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He had a big day ahead of him.
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Certainly, we should all eat breakfast
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before big important days.
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And it's likely that Mary and Martha
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and their production of food,
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their providing for all
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that the disciples needed,
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that Jesus missed this
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because it was his habit
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to go out early in the morning
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and to pray.
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This is conjecture on my part.
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Please hear me.
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The text doesn't state this to us.
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But I would assume that Jesus,
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knowing what was confronting him
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that week,
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we're in the Passion Week,
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the very week that he'll be crucified,
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was extra fervent in prayer,
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that he was out on his knees
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before the Lord,
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making sure that he was walking
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properly before him.
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He also knew what he was about
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to go do at the temple.
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You remember the evening before,
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he had gone in and scouted it out.
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He had seen the tables
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of the money changers
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and those who were selling
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the pigeons and the doves.
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And he knew what he was coming back in
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to do.
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And so, likely,
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again conjecture,
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he missed breakfast.
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And so he's hungry.
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He was a man,
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fully human,
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and experienced all of the same
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pains that we do in life.
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So he sees,
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from far off,
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a fig tree in leaf,
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in verse 13.
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Now, it's interesting as we read this
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because he arrives at this tree
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that has no figs on it,
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and Mark records for us
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that it's not the season for figs.
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And so it seems interesting
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when you first look at the text
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because you say,
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how is it that Jesus got upset
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at a thing,
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created thing,
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following its proper order,
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that had not created food
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for him to eat?
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How was it that he was
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so upset at it
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that he curses it
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so that it'll never produce fruit
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again,
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knowing full well
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the case that it should be in?
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And the point is,
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you've got to look a little bit,
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you've got to dig a little deeper,
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and you've got to understand figs.
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I had to do this.
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I don't know anything about figs
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until this past two weeks.
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A fig tree puts on fruit
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before it puts on leaves.
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So the fruit is first produced.
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The fig puts its energy
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into producing the fruit
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first,
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and then the leaves,
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and then the fruit
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begins to mature.
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Now remember,
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this is Passover week.
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On our calendar,
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March or April,
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sometime in this span,
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which is when the fruits
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would have come on
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to the fig tree,
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followed by the leaf.
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But those fruits
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wouldn't have come
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to full maturity
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until somewhere
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between August and October.
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So in the fall
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is when the ripened fruit
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was actually harvested.
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However,
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people in this day
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would eat the green fruit
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from the fig tree,
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particularly if they were
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very hungry.
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So what Mark is telling us
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is it's not the full time.
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It's not the fall.
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It's not the fall.
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It's the full ripe fruit
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shouldn't be on this thing yet,
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but the green ones
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should have been
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because the tree is in leaf.
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That's why that is recorded for us
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that the fig tree is in leaf.
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So Jesus would have expected
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that there would have been
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small, hard, green fruit
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that would have satisfied
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his hunger.
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So the fruit comes first
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and second comes the leaf.
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And it's an important thing
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to understand
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about why he would have
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expected fruit.
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In verse 14,
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when he doesn't find it,
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we see Jesus'
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only destructive miracle,
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that is,
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he produced lots of miracles
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that were always constructive
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or reconstructive,
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healing people,
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but this is the only one
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where he produces a miracle
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that actually destroys something
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as he utters a curse
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against the tree.
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We know it's a curse
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because down in verse 21
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it says,
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And Peter remembered
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and said to him,
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Rabbi, look,
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the fig tree that you cursed
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has withered.
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The curse he utters is,
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May no one ever eat fruit
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from you again.
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It seems a little bit
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like a spiteful act
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against the tree,
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doesn't it?
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Like, why is Jesus
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so frustrated
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and so upset
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that he curses a tree?
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Is this some type
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of random act of anger
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on behalf of our Lord?
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No.
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Of course,
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the answer is no
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to that question.
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Jesus' curse on the tree
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was meant to prefigure
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the destruction
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of the fruitless.
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He's displaying something
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for the disciples
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to see.
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Does Jesus ultimately care
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about the life of the tree?
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No, he doesn't.
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Was he so frustrated
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that he had to take out
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his anger on the tree?
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No, he didn't.
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He's doing something here
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to teach the disciples
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and therefore us
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something as well.
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The coming destruction
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of the fruitless,
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of those who do not
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bear fruit.
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Now, our minds,
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as the fastidious students,
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I'm sure we all are
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of the Scriptures,
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likely go to
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New Testament texts.
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Places like
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Matthew 7,
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the Sermon on the Mount,
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verses 17-19.
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So,
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every healthy tree
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bears good fruit.
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The diseased tree
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bears bad fruit.
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A healthy tree
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cannot bear bad fruit,
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nor can a diseased tree
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bear good fruit.
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Every tree that does not
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bear good fruit
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is cut down
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and thrown into the fire.
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Or John 15,
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verses 5 and 6.
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Jesus says,
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I am the vine,
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you are the branches.
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Whoever abides in me
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and I in him,
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he it is that bears
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much fruit.
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For apart from me
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you can do nothing.
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So those who are in Christ
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produce good fruit.
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verse 6 says,
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if anyone does not
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abide in me,
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he is thrown away
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like a branch
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and withers.
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And the branches
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are gathered,
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thrown into the fire
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and burned.
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So there's a judgment
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that comes on those
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in Matthew 7
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who don't bear
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good fruit,
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fruit that accords
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with godliness.
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And in John 15,
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those who bear
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no fruit at all,
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who are cut off
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from the life-giving
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force of the vine,
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and wither
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and are thrown
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into the fire.
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The judgment comes.
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Now,
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the apostles
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wouldn't have had
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our New Testament text
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as part of their scriptures,
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but they also,
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as students of the scriptures,
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would have gone
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to their scriptures,
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the Old Testament texts.
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Ones like Jeremiah 8.13
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When I would gather them,
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declares the Lord,
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there are no grapes
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on the vine,
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nor figs
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on the fig tree.
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Even the leaves
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are withered,
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and what I gave them
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has passed away from them.
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Jeremiah is proclaiming
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judgment on Israel.
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Jeremiah 24.
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Jeremiah has a vision
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of Israel's judgment
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in terms of good figs
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versus bad figs.
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In Hosea 9.10,
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Like grapes in the wilderness
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I found Israel,
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like the first fruit
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on the fig tree
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in its first season
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I saw your fathers.
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But they came to Baal Peor
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and consecrated themselves
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to the things of shame
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and became detestable
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like the things they loved.
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Verse 16 and 17.
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Ephraim,
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another name
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for the northern tribe,
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is stricken.
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Their root is dried up.
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They shall bear no fruit.
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Even though they give birth,
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I will put their beloved children
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to death.
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My God will reject them
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because they have not listened to Him.
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They shall be wanders
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among the nations.
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So they would have been
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very familiar
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with this imagery.
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They would have understood
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that Jesus proclaiming judgment
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on the fig tree
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was a foreshadowing
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of the judgment
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that would come
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to the fruitless.
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In either case,
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New Testament or Old,
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the theme holds.
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Those who are fruitless
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will be judged.
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And so we must ask the question
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at this point,
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do you bear fruit?
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I must ask the question to myself,
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do I bear fruit?
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We should examine our fruit.
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Now our fruit does not give us
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merit before God.
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It doesn't give us merit.
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It doesn't earn.
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I don't have a big basket of fruit
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and I have enough fruit,
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enough good working
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out of my life
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that He'll put it on a scale
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and say,
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your good fruit
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outweighs your bad fruit.
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Welcome to my kingdom.
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This is not what's happening.
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We're not meriting ourselves
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to Him.
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If you are found in Christ,
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God is pleased with you
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because of the righteousness
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of Christ.
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This is the beauty
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of the Gospel.
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Because none of us
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are ever going to be able
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to amass enough good fruit
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to outweigh the bad fruit.
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This is not a possibility
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for us to earn our way.
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But if we are in Christ,
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we have been made perfect
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in Him.
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This is the glorious truth
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that God is pleased with us
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regardless,
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that nothing takes us
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out of His hand,
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that when He looks at us,
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He sees Jesus.
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Even when we fail,
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even when we bear
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the guilt of that,
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we know that we've failed,
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we know that we don't walk
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in the way that we should walk.
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He looks at us
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and He is pleased.
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Beloved,
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this is precious
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for us to know.
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This is what enables us
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when we fall flat
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on our faces,
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when we commit
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grievous sin
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against God,
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to stand back up
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and look at Him
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to repent,
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to enter back
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into His presence,
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to be back in relationship
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with Him
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because Christ
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has purchased that
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for us.
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This is the reality
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of those of us
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who have placed
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believing faith
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in Jesus Christ.
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However,
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we are instructed,
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we are meant
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to test that salvation,
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to be sure of it,
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to know without a doubt
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that we are found
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in Christ
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by what?
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Our fruit.
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the outworking
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of the reality
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of who we are.
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Old has passed away.
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New has come.
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Right?
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I am now a good tree.
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I was once a bad tree
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and I produced bad fruit,
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but I am now a good tree
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and therefore
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I produce good fruit.
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But I should examine that.
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2 Corinthians 13.5
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Paul says,
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examine yourselves
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to see whether you are
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in the faith.
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He's writing to the church.
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Those that we would all
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presume were in the faith.
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He says,
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examine yourselves.
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Test yourselves.
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Or do you not realize
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this about yourselves,
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that Jesus Christ
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is in you
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unless indeed
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you fail to meet
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the test?
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The test is this
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issue of fruit,
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which is ultimately
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an issue
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of worship.
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How do you spend
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your life?
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What do you ultimately
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care about?
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How do you
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align everything
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that you have
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and all that you do
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to show that you
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worship the one
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true God?
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You don't worship
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yourself.
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You don't worship
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the things of this world.
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You worship God.
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This is what God
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is concerned about
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in the Old Testament.
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Obedience to the law
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was ultimately
16:24
an act of worship.
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Aligning the Old Testament
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peoples,
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aligning themselves
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with God,
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worshipped Him
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by obeying His law.
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This is what God
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is concerned
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within the New Testament.
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This is what Jesus
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is concerned about.
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It's heart worship
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worship that matters.
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He could have spoken
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about all kinds
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of things.
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We're now in the
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11th chapter of Mark.
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We've come through
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10 chapters already
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and we've seen Jesus
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teach on numerous
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occasions.
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He could have spoken
16:51
about lots of things.
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Political issues,
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social issues,
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there were troubles
16:55
in this day.
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He could have spoken
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to all of those things.
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He would have had
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wisdom for all of
17:00
those things,
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but He instead spoke
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repeatedly about
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heart worship.
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He knew that if we
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would align ourselves
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with God,
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that all those things
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would begin to sort
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themselves out.
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The primary thing
17:12
reigns over those
17:13
secondary things.
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Jesus constantly
17:15
pressed at people.
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You were created
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for something.
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God is calling you
17:19
back to Him.
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Worship Him
17:20
from the heart.
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It's not merely
17:22
the exterior that
17:23
matters,
17:23
but the interior.
17:25
Let's look at one
17:25
example.
17:26
We should turn back
17:26
to Mark chapter 7.
17:29
There's one example
17:30
of His teaching on this.
17:37
Begin reading in verse 14.
17:46
And He called the people
17:46
to Him again and said
17:47
to them,
17:48
Hear me,
17:49
all of you,
17:50
and understand.
17:51
There is nothing
17:52
outside a person
17:53
that by going into Him
17:54
can defile Him,
17:55
but the things that
17:56
come out of a person
17:57
are what defile Him.
17:59
The fruit, right?
18:00
And when He had
18:01
entered the house
18:02
and left the people,
18:03
His disciples asked Him
18:04
about the parable.
18:05
And He said to them,
18:06
Then are you also
18:07
without understanding?
18:09
Do you not see
18:09
that whatever goes
18:10
into a person
18:11
from outside
18:12
cannot defile Him
18:13
since it enters
18:14
not His heart
18:15
but His stomach
18:16
and is expelled?
18:18
Thus He declared
18:20
all foods clean.
18:21
Mark's little
18:22
parenthetical
18:23
addition
18:24
commentary.
18:25
Jesus is saying
18:26
all of these regulations
18:27
about food,
18:28
don't you see that
18:28
this isn't what
18:29
changes your heart
18:30
because it just goes
18:30
into your stomach
18:31
and goes back
18:31
out of you.
18:33
Verse 20,
18:33
And He said,
18:34
What comes out
18:35
of a person
18:35
is what defiles Him?
18:36
For from within
18:37
out of the heart
18:38
of man
18:39
come evil thoughts,
18:40
sexual immorality,
18:42
theft,
18:42
murder,
18:43
adultery,
18:44
coveting,
18:45
wickedness,
18:45
deceit,
18:46
sensuality,
18:47
envy,
18:48
slander,
18:49
pride,
18:50
foolishness.
18:51
All these evil things
18:53
come from within
18:54
and they defile a person.
18:58
So the evidences
18:59
of someone's heart
19:01
not being shaped by God,
19:03
not being made new
19:04
in Christ
19:05
is the bad stuff
19:06
that's coming out of them.
19:07
Those things
19:08
that are not
19:09
fruits of the Spirit
19:10
but are rather
19:10
fruits of the flesh.
19:14
This issue
19:15
is pressed
19:16
constantly throughout
19:17
the Gospel account.
19:18
It's pressed in all
19:19
the Scriptures
19:19
as a matter of fact
19:20
that true worship
19:22
of God
19:22
is an issue
19:23
of our hearts.
19:25
That works out
19:26
in proper ways.
19:27
Hear me say that.
19:28
It works out
19:29
in proper ways
19:29
but it's primarily
19:30
about our hearts
19:32
and the fruit
19:32
is the way
19:33
in which
19:33
we test this.
19:37
The issue
19:37
is continued
19:37
in Jesus' activity
19:39
in the temple
19:40
picking back up
19:41
in verse 15.
19:44
You see,
19:45
the temple
19:45
was at the heart
19:46
of Israel's worship.
19:49
Metaphorically,
19:50
it was the heart
19:51
of the nation.
19:53
Just as proper worship
19:54
now proceeds
19:55
from our hearts
19:55
figuratively
19:57
and in a practical sense,
19:59
proper worship
19:59
proceeded from the temple.
20:02
If the leaders
20:02
of the temple
20:03
were corrupt
20:03
then the people
20:04
of God
20:04
were also corrupted.
20:06
This was a truth
20:07
in this day.
20:09
The apostasy began
20:11
at the temple
20:12
and this is what
20:13
Jesus is going in
20:14
to sort out
20:14
and to cleanse
20:16
from this place.
20:18
This is why
20:19
and this is much debated
20:20
I'll tell you
20:20
but this is why
20:21
I believe
20:22
that Jesus
20:23
started His ministry
20:25
with the cleansing
20:26
of the temple
20:26
and then ends it
20:28
here
20:29
as He's wrapping
20:30
things up
20:30
with a second
20:31
cleansing
20:32
of the temple.
20:33
Now I'll tell you
20:34
there's a lot
20:34
of argument
20:35
about this kind
20:36
of thing
20:36
but John
20:36
records it
20:37
very early
20:37
in his gospel
20:39
account
20:39
John chapter 2
20:40
verses 13
20:41
through 17
20:42
it seems
20:43
that Jesus
20:43
goes and makes
20:44
a side journey
20:45
takes off
20:46
goes to Jerusalem
20:47
does some temple
20:49
cleansing
20:49
in that account
20:50
we see that
20:51
He makes a
20:51
whip of cords
20:52
I love this one
20:53
He's so frustrated
20:55
that He braids
20:55
up something
20:56
and drives people
20:58
out in this
20:58
account here
20:59
there's a different
21:00
record of what
21:01
said to Him
21:02
and what proceeds
21:02
after what happens
21:04
in the actual
21:05
temple event
21:06
so I think
21:07
He began it
21:08
here
21:08
He spends
21:09
three years
21:10
ministering to
21:11
the people of
21:12
Israel
21:12
and He comes
21:13
back now
21:13
and I think
21:14
this is why
21:15
He went in
21:15
to scout out
21:16
what was going
21:16
on
21:17
He's back
21:17
again
21:18
on the Passover
21:18
week
21:19
He's going
21:20
to see if
21:20
they've sorted
21:21
things out
21:21
in Israel
21:22
or not
21:22
He's sorely
21:24
disappointed
21:24
so He goes
21:25
in to cleanse
21:26
it once
21:27
again
21:28
an interesting
21:30
parable that
21:30
he tells
21:31
which I think
21:31
gives us
21:32
some clue
21:33
to the
21:33
validity
21:35
of my stance
21:36
here
21:36
is Luke
21:37
chapter 13
21:38
verses 6
21:39
through 9
21:39
he says
21:41
and he told
21:41
this parable
21:42
a man had
21:43
a fig tree
21:43
planted in his
21:44
vineyard
21:44
and he came
21:45
seeking fruit
21:46
on it
21:46
and found
21:47
none
21:48
first cleansing
21:50
he came
21:50
seeking fruit
21:51
on it
21:51
he found
21:51
none
21:51
and he said
21:52
to the
21:52
vine dresser
21:53
look
21:54
for three
21:55
years now
21:55
I have
21:55
come
21:56
seeking fruit
21:56
on this
21:57
fig tree
21:57
and I
21:58
find
21:58
none
21:59
cut it
22:00
down
22:01
why
22:01
should
22:02
it
22:02
use
22:02
up
22:02
the
22:02
ground
22:03
and he
22:04
answered
22:04
him
22:04
sir
22:04
let it
22:04
alone
22:05
this
22:05
year
22:05
also
22:05
until I
22:05
dig
22:06
around
22:06
it
22:06
and put
22:06
more
22:06
on
22:07
manure
22:07
then it
22:07
should
22:08
bear
22:08
fruit
22:08
next
22:08
year
22:08
well
22:09
and
22:09
good
22:09
but if
22:09
not
22:10
you
22:10
can
22:10
cut
22:10
it
22:11
down
22:11
so
22:11
you
22:12
see
22:12
this
22:12
three
22:13
year
22:13
gap
22:13
he even
22:13
speaks
22:14
about
22:14
in this
22:21
end
22:22
why
22:22
because
22:23
he had
22:23
taught
22:23
them
22:23
the way
22:24
they
22:24
should
22:24
align
22:24
their
22:25
hearts
22:25
he taught
22:26
them
22:26
the proper
22:26
fruit
22:27
that should
22:27
proceed
22:28
and they
22:29
had yet
22:29
to do
22:30
it
22:30
so he
22:31
does at
22:31
the beginning
22:32
he concludes
22:33
the ministry
22:34
with his
22:34
miracles
22:35
cleansing
22:36
the temple
22:36
we've got
22:37
one more
22:37
miracle
22:38
which is
22:38
the miracle
22:38
of the
22:39
resurrection
22:39
but except
22:40
for that
22:40
we don't
22:40
see any
22:41
other
22:41
miracles
22:41
in
22:42
Mark's
22:42
gospel
22:43
account
22:43
this is
22:44
the last
22:44
one
22:45
except
22:46
for
22:47
the
22:47
resurrection
22:48
that he
22:49
does
22:50
Jesus
22:54
was upset
22:54
about the
22:55
improper
22:55
use
22:56
of the
22:56
court
22:57
of the
22:58
Gentiles
22:58
this is
22:59
the
22:59
outer
23:00
court
23:00
of the
23:01
temple
23:01
of the
23:02
worship
23:02
the
23:02
Gentiles
23:03
were allowed
23:04
in this
23:04
arena
23:05
of the
23:06
court
23:07
we see
23:08
that there
23:08
are money
23:08
changers
23:09
there
23:09
they were
23:10
turning
23:10
various
23:12
currencies
23:12
into
23:13
Tyrian
23:13
coinage
23:14
this was
23:14
the coinage
23:15
that was
23:15
accepted
23:15
in temple
23:16
worship
23:17
they were
23:17
selling
23:18
pigeons
23:18
or
23:19
doves
23:19
which were
23:20
required
23:20
for
23:20
sacrifice
23:21
Leviticus
23:21
5
23:21
7
23:22
says
23:22
but if
23:23
he
23:23
cannot
23:23
afford
23:23
a
23:23
lamb
23:24
then
23:24
he
23:24
shall
23:25
bring
23:25
to
23:25
the
23:25
Lord
23:25
as his
23:25
compensation
23:26
for the
23:26
sin
23:26
that he
23:27
has
23:27
committed
23:27
two
23:28
turtle
23:28
doves
23:28
or two
23:29
pigeons
23:29
one
23:30
for a
23:30
sin
23:30
offering
23:31
and the
23:31
other
23:31
for a
23:32
burnt
23:33
offering
23:34
so
23:34
these
23:34
activities
23:35
would have
23:36
been
23:36
things
23:36
that
23:36
needed
23:37
to
23:37
happen
23:37
people
23:38
would have
23:38
needed
23:38
to
23:39
purchase
23:39
a
23:40
turtle
23:40
dove
23:41
or
23:41
purchase
23:41
pigeons
23:42
they
23:42
would have
23:42
needed
23:43
their
23:43
coinage
23:50
to see
23:50
that
23:50
Jesus
23:50
actually
23:50
drives
23:51
out
23:51
both
23:51
those
23:52
who
23:52
sold
23:52
and
23:53
those
23:53
who
23:53
bought
23:54
so
23:55
it
23:55
would
23:55
actually
23:55
seem
23:56
that
23:56
the
23:56
activity
23:57
itself
23:57
wasn't
23:58
so
23:59
sinful
23:59
that
24:00
these
24:00
things
24:00
were
24:01
permitted
24:01
to
24:01
happen
24:02
but
24:02
not
24:02
in
24:02
this
24:03
place
24:03
they
24:05
had
24:05
come
24:05
into
24:05
a
24:05
place
24:06
that
24:06
was
24:06
meant
24:06
for
24:06
something
24:07
altogether
24:07
different
24:07
and
24:08
they
24:08
had
24:08
turned
24:08
it
24:08
into
24:09
a
24:09
place
24:09
for
24:10
the
24:10
exchanging
24:10
of
24:10
money
24:11
for
24:11
the
24:11
extortion
24:12
of
24:14
God
24:14
the
24:15
court
24:16
was
24:16
also
24:16
not
24:16
to
24:16
be
24:17
used
24:17
as
24:17
a
24:18
thoroughfare
24:18
he
24:18
stopped
24:19
people
24:19
from
24:19
cutting
24:20
the
24:20
corner
24:20
around
24:21
the
24:21
temple
24:22
and
24:22
cutting
24:23
across
24:23
this
24:24
temple
24:24
court
24:25
on
24:25
the
24:25
outside
24:26
and
24:26
then
24:26
we
24:26
get
24:26
some
24:27
clue
24:27
that
24:28
it's
24:28
possible
24:28
that
24:28
there
24:29
was
24:29
some
24:29
unfair
24:30
trade
24:30
happening
24:31
because
24:32
he
24:32
says
24:32
in
24:32
verse
24:33
17
24:33
at
24:33
the
24:33
end
24:33
but
24:33
you
24:33
have
24:34
made
24:34
it
24:34
a
24:34
den
24:35
of
24:35
robbers
24:36
so
24:36
lightly
24:36
there
24:37
was
24:37
beyond
24:38
the
24:38
fair
24:38
exchange
24:39
of
24:39
money
24:39
and
24:39
selling
24:40
of
24:40
these
24:40
sacrificial
24:41
animals
24:41
they
24:42
were
24:42
extorting
24:43
people
24:43
above
24:43
and
24:43
beyond
24:44
what
24:44
they
24:44
should
24:45
have
24:45
been
24:45
to
24:46
do
24:46
this
24:46
thing
24:46
but
24:47
he
24:47
is
24:47
altogether
24:48
displeased
24:49
with
24:50
what
24:50
is
24:50
happening
24:51
in
24:51
the
24:52
court
24:52
and
24:52
he
24:52
drives
24:52
them
24:53
out
24:59
people
24:59
could
24:59
have
24:59
been
24:59
there
24:59
so
24:59
the
25:00
fact
25:00
that
25:00
he
25:00
drove
25:01
people
25:01
out
25:02
probably
25:02
mean
25:02
he
25:02
kind
25:03
of
25:03
herded
25:03
them
25:03
out
25:04
and
25:04
that's
25:04
something
25:05
I
25:05
would
25:05
have
25:05
loved
25:05
to
25:06
have
25:06
seen
25:06
both
25:06
the
25:06
account
25:07
with
25:07
the
25:07
whip
25:08
and
25:08
then
25:09
him
25:09
flipping
25:09
over
25:09
tables
25:10
in
25:10
his
25:11
anger
25:11
and
25:11
pressing
25:12
people
25:12
out
25:13
of
25:13
this
25:13
place
25:14
I
25:14
mean
25:14
one
25:15
man
25:15
couldn't
25:15
have
25:16
done
25:16
this
25:16
by
25:16
his
25:16
own
25:17
human
25:17
physical
25:18
strength
25:18
it
25:18
was
25:19
probably
25:19
because
25:19
he
25:19
was
25:29
mean
25:29
that
25:29
we
25:30
have
25:30
righteous
25:30
anger
25:30
we
25:31
could
25:31
wrongly
25:32
do
25:32
that
25:32
the
25:32
main
25:33
point
25:33
of
25:33
this
25:33
text
25:34
now
25:35
I
25:35
would
25:35
exhort
25:36
you
25:36
that
25:36
at
25:36
times
25:37
speaking
25:38
the
25:38
truth
25:38
in
25:39
loves
25:39
means
25:40
turning
25:40
over
25:40
a few
25:40
tables
25:41
there's
25:42
actually
25:42
not
25:42
enough
25:43
of
25:43
that
25:43
in
25:43
our
25:43
culture
25:44
today
25:44
people
25:44
who
25:44
are
25:44
willing
25:45
to
25:45
contend
25:46
for
25:46
the
25:46
truth
25:47
people
25:48
who
25:48
are
25:48
willing
25:48
to
25:49
toss
25:49
a
25:49
table
25:49
now
25:50
and
25:50
then
25:51
and
25:51
stand
25:51
up
25:52
for
25:52
the
25:52
Lord
25:53
we
25:54
need
25:54
more
25:55
of
25:55
this
25:55
we
25:55
need
25:55
mighty
25:56
men
25:56
right
25:57
not
25:58
mansy
25:59
pansy
25:59
Christians
26:00
but
26:00
people
26:00
who
26:01
will
26:01
stand
26:01
firm
26:01
on
26:01
the
26:02
word
26:02
of
26:02
God
26:02
and
26:02
do
26:03
what
26:03
is
26:03
necessary
26:03
to
26:04
correct
26:05
doctrine
26:06
at
26:07
times
26:08
in
26:09
love
26:10
these
26:11
things
26:11
should
26:11
be
26:11
done
26:11
we
26:13
should
26:13
not
26:13
primarily
26:13
make
26:14
Jesus
26:14
action
26:14
here
26:14
about
26:15
setting
26:15
an
26:15
example
26:15
for
26:16
our
26:16
zeal
26:16
although
26:17
true
26:18
we
26:18
shouldn't
26:18
make
26:18
it
26:18
primarily
26:19
about
26:20
that
26:21
I
26:21
want
26:22
you
26:22
to
26:22
!
26:22
me
26:22
to
26:22
the
26:22
Old
26:23
Testament
26:23
book
26:23
of
26:23
Nehemiah
26:24
I
26:26
want
26:27
to
26:27
share
26:27
with
26:28
you
26:28
a
26:28
story
26:28
that
26:28
I
26:28
particularly
26:29
love
26:29
I
26:30
realized
26:30
in
26:32
this
26:32
past
26:33
few
26:33
weeks
26:33
that
26:33
when
26:34
we
26:34
preach
26:34
through
26:35
the
26:35
book
26:35
of
26:35
Nehemiah
26:35
that's
26:36
now
26:36
been
26:36
two
26:36
summers
26:37
ago
26:37
which
26:37
just
26:37
kind
26:37
of
26:37
made
26:38
my
26:38
head
26:38
explode
26:39
Nehemiah
26:52
is
26:52
a
26:52
prophet
26:52
of
26:52
God
26:53
who
26:53
has
26:54
returned
26:54
to
26:55
Israel
26:55
he
26:56
has
26:56
been
26:56
the
26:57
cup
26:57
bearer
26:57
for
26:57
King
26:58
Artaxerxes
26:58
the
26:59
Persian
26:59
king
27:00
and
27:01
King
27:01
Artaxerxes
27:01
has
27:01
begun
27:02
to
27:02
let
27:03
the
27:03
Israelites
27:03
go
27:04
back
27:04
to
27:04
the
27:05
nation
27:06
and
27:06
they
27:06
have
27:07
yet
27:07
to
27:07
rebuild
27:08
Jerusalem
27:08
so the
27:08
major
27:09
activity
27:09
of
27:09
Nehemiah
27:10
is
27:10
he
27:10
goes
27:10
back
27:10
and
27:11
he
27:11
leads
27:11
the
27:11
people
27:12
in
27:12
rebuilding
27:12
the
27:12
city
27:13
which
27:13
was
27:13
the
27:13
visible
27:14
way
27:15
in
27:15
which
27:15
people
27:16
saw
27:16
the
27:17
glory
27:17
of
27:17
God
27:17
like
27:17
how
27:18
are
27:18
the
27:18
people
27:18
of
27:18
Israel
27:19
doing
27:19
so
27:19
he
27:20
went
27:20
back
27:20
and
27:20
he
27:20
built
27:20
the
27:21
wall
27:21
they
27:21
rebuilt
27:22
the
27:22
temple
27:22
at
27:23
this
27:23
time
27:23
and
27:24
he
27:24
had
27:24
some
27:25
antagonists
27:25
all
27:26
throughout
27:26
the
27:26
story
27:26
one
27:27
of
27:27
those
27:27
antagonists
27:28
was
27:28
a
27:29
guy
27:29
named
27:38
13
27:39
we
27:43
see
27:43
that
27:43
Nehemiah
27:43
goes
27:43
back
27:44
to
27:45
King
27:45
Artaxerxes
27:45
for a
27:46
time
27:46
and
27:47
some
27:47
things
27:47
transpire
27:48
in
27:48
that
27:48
time
27:49
beginning
27:49
in
27:49
verse
27:49
4
27:50
now
27:50
before
27:51
this
27:51
Eliashib
27:52
the
27:52
priest
27:53
who
27:53
was
27:53
appointed
27:53
over
27:53
the
27:54
chambers
27:54
of
27:54
the
27:54
house
27:54
of
27:55
our
27:55
God
27:55
and
27:56
who
27:56
was
27:56
related
27:57
to
27:57
Tobiah
27:57
prepared
27:59
for
27:59
Tobiah
27:59
a
27:59
large
28:00
chamber
28:00
where
28:00
they
28:00
had
28:00
previously
28:01
put
28:01
the
28:01
grain
28:01
offering
28:02
the
28:02
frankincense
28:03
the
28:03
vessels
28:04
and
28:04
the
28:04
tithes
28:04
of
28:05
grain
28:05
wine
28:05
and
28:05
oil
28:06
which
28:06
were
28:06
given
28:06
by
28:06
commandment
28:07
to
28:07
the
28:07
Levites
28:08
singers
28:08
and
28:09
gatekeepers
28:09
and
28:10
the
28:10
contributions
28:11
for
28:12
the
28:12
priests
28:12
now
28:12
these
28:13
things
28:13
are
28:13
storehouses
28:14
built
28:14
prescribed
28:15
to be
28:15
built
28:16
and
28:16
there
28:16
were
28:16
things
28:17
put
28:17
in
28:17
them
28:17
to
28:18
care
28:18
for
28:18
those
28:19
who
28:19
were
28:19
leading
28:20
people
28:20
in
28:20
the
28:20
worship
28:20
of
28:21
God
28:21
right
28:21
instead
28:22
of
28:22
that
28:22
Eliashib
28:23
clears
28:23
a
28:24
mountain
28:24
gives
28:24
it
28:24
as
28:24
a
28:24
house
28:25
to
28:25
Tobiah
28:25
verse
28:27
6
28:27
while
28:27
this
28:27
was
28:27
taking
28:27
place
28:28
I
28:28
was
28:28
not
28:29
in
28:29
Jerusalem
28:29
for
28:30
in
28:30
the
28:30
32nd
28:31
year
28:31
Artaxerxes
28:31
king
28:32
of
28:32
Babylon
28:32
I
28:32
went
28:32
to
28:32
the
28:33
king
28:33
and
28:33
after
28:33
some
28:33
time
28:34
I
28:34
asked
28:34
leave
28:34
of
28:35
the
28:35
king
28:35
and
28:35
came
28:35
to
28:36
Jerusalem
28:36
and
28:37
I
28:37
then
28:37
discovered
28:38
the
28:38
evil
28:38
that
28:39
Eliashib
28:39
had
28:39
done
28:40
for
28:40
Tobiah
28:40
preparing
28:41
for
28:41
him
28:41
a
28:42
chamber
28:42
in
28:42
the
28:42
courts
28:43
of
28:43
the
28:43
house
28:44
of
28:44
God
28:44
and
28:46
I
28:46
was
28:46
very
28:46
angry
28:46
and
28:47
I
28:47
threw
28:48
!
28:48
the
28:48
household
28:49
furniture
28:49
of
28:49
Tobiah
28:50
out
28:50
of
28:50
the
28:50
chamber
28:51
then
28:51
I
28:51
gave
28:52
orders
28:52
and
28:52
they
28:52
cleansed
28:53
the
28:53
chambers
28:53
and
28:53
I
28:53
brought
28:54
back
28:54
there
28:54
the
28:54
vessels
28:55
of
28:55
the
28:55
house
28:55
of
28:55
God
28:56
with
28:56
the
28:56
grain
28:56
offering
28:57
and
28:57
the
28:58
frankincense
28:58
so
28:59
he
28:59
comes
28:59
back
29:00
and
29:00
the
29:00
house
29:01
of
29:01
God
29:02
had
29:02
been
29:02
used
29:03
for
29:03
something
29:03
that
29:03
it
29:03
was
29:03
not
29:04
meant
29:05
to
29:05
be
29:05
used
29:06
for
29:06
this
29:06
was
29:06
not
29:06
the
29:07
purpose
29:07
that
29:08
this
29:08
place
29:08
had
29:09
been
29:09
built
29:09
for
29:10
provision
29:11
for
29:11
the
29:11
worship
29:12
of
29:12
God
29:13
so
29:13
he
29:14
goes
29:14
in
29:14
and
29:14
he
29:14
cleans
29:15
up
29:15
another
29:16
event
29:16
I
29:16
would
29:16
have
29:16
loved
29:16
to
29:17
be
29:17
held
29:18
he
29:18
throws
29:18
all
29:18
of
29:18
Tobias
29:19
furniture
29:19
out
29:20
onto
29:21
the
29:21
lawn
29:21
and
29:22
tells
29:22
him
29:22
to
29:22
get
29:23
Nehemiah
29:25
in
29:25
this
29:26
way
29:26
prefigures
29:27
Christ
29:28
imagine
29:30
that the
29:30
Old
29:31
Testament
29:32
followers
29:32
of
29:32
God
29:33
would
29:33
have
29:33
seen
29:33
this
29:34
and
29:34
understood
29:34
this
29:35
this
29:35
cleansing
29:36
using
29:37
the
29:37
temple
29:38
for
29:38
the
29:38
proper
29:39
use
29:40
was
29:40
not
29:40
meant
29:41
to
29:41
be
29:41
used
29:41
as
29:42
a
29:42
place
29:42
to
29:42
sell
29:43
things
29:43
was
29:44
meant
29:44
to
29:44
be
29:44
used
29:45
for
29:46
the
29:46
worship
29:46
of
29:47
God
29:48
so
29:50
we
29:50
would
29:50
wrongly
29:50
understand
29:51
it
29:51
that
29:51
way
29:51
primarily
29:52
that
29:52
this
29:52
is
29:52
about
29:53
having
29:53
zealous
29:54
anger
29:55
although
29:55
it
29:55
can
29:56
mean
29:56
that
29:56
the
29:56
example
29:57
of
29:57
our
29:57
Lord
29:57
has
29:58
its
29:58
place
29:58
and
29:58
its
29:59
time
29:59
in
29:59
our
29:59
day
30:00
we
30:01
can
30:01
also
30:01
wrongly
30:01
take
30:02
the
30:02
main
30:02
point
30:02
to
30:02
be
30:03
a
30:03
prophecy
30:03
of
30:04
the
30:04
coming
30:04
destruction
30:05
of
30:10
be
30:10
completed
30:11
and
30:12
when
30:12
it
30:12
is
30:12
it
30:13
will
30:13
be
30:13
destroyed
30:13
in
30:14
70
30:14
AD
30:14
by
30:15
Titus
30:15
Vespasian
30:16
who was
30:17
a Roman
30:17
general
30:17
at the
30:17
time
30:18
later
30:18
became
30:18
a
30:19
ruler
30:19
you're
30:19
welcome
30:19
Clay
30:20
I hope
30:20
I
30:20
pronounced
30:21
that
30:21
properly
30:21
so
30:23
the
30:23
temple
30:23
was
30:24
to
30:24
be
30:24
destroyed
30:24
and
30:25
is
30:26
to
30:26
this
30:26
day
30:26
but
30:28
this
30:28
is
30:28
not
30:28
mainly
30:29
what
30:29
he's
30:29
saying
30:30
here
30:30
in
30:30
some
30:30
way
30:30
we
30:31
can
30:31
see
30:31
some
30:32
foreshadowing
30:33
because
30:33
we
30:34
know
30:34
what
30:35
came
30:35
to
30:35
pass
30:35
but
30:36
I
30:36
don't
30:36
believe
30:36
this
30:37
is
30:37
what
30:37
he
30:37
meant
30:37
to
30:37
teach
30:38
the
30:38
disciples
30:38
at
30:39
all
30:39
he
30:40
does
30:40
so
30:40
in
30:41
other
30:41
places
30:41
though
30:41
like
30:42
Mark
30:42
chapter
30:42
13
30:43
verse
30:43
1
30:43
and
30:43
2
30:43
he
30:43
says
30:44
and
30:45
as
30:45
he
30:45
came
30:45
out
30:45
of
30:45
the
30:45
temple
30:46
one
30:46
of
30:46
his
30:46
disciples
30:46
said
30:47
to
30:47
him
30:47
look
30:47
teacher
30:48
what
30:48
wonderful
30:49
stones
30:49
and
30:49
what
30:50
wonderful
30:50
buildings
30:51
and
30:51
Jesus
30:52
said
30:52
to
30:52
him
30:52
do
30:52
you
30:52
see
30:53
these
30:53
great
30:53
buildings
30:53
there
30:54
will
30:54
not
30:54
be
30:54
left
30:55
here
30:55
one
30:55
stone
30:55
upon
30:56
another
30:56
that
30:56
will
30:56
not
30:56
be
30:57
thrown
30:57
down
30:58
so
30:58
there
30:58
we
30:58
see
30:59
right
30:59
a
31:00
prediction
31:00
of
31:00
what
31:00
would
31:01
happen
31:01
but
31:01
I
31:01
don't
31:01
think
31:01
that's
31:02
primarily
31:02
what
31:03
he's
31:03
trying
31:03
to
31:04
accomplish
31:04
here
31:05
so
31:05
neither
31:05
of
31:05
these
31:06
is
31:06
the
31:06
main
31:06
point
31:07
so
31:07
what
31:07
is
31:07
what
31:08
is
31:08
the
31:09
main
31:09
point
31:09
again
31:11
it's
31:12
Jesus
31:12
coming
31:13
judgment
31:14
on
31:15
the
31:15
fruitless
31:16
this
31:17
is
31:17
how
31:18
Mark's
31:18
literary
31:19
prowess
31:20
if
31:20
you'll
31:20
allow
31:20
serves
31:21
us
31:22
as
31:22
we
31:23
look
31:23
at
31:23
the
31:23
story
31:24
of
31:24
the
31:24
fig
31:24
tree
31:25
and
31:25
the
31:25
story
31:25
of
31:26
Jesus
31:26
cleansing
31:26
the
31:26
temple
31:27
together
31:27
bookended
31:28
in
31:28
this
31:29
way
31:29
one
31:30
helps
31:30
us
31:30
understand
31:30
the
31:31
other
31:31
and
31:31
the
31:31
other
31:31
helps
31:31
us
31:31
understand
31:32
the
31:32
one
31:32
we're
31:33
supposed
31:33
to
31:33
see
31:33
these
31:33
things
31:34
in
31:34
conjunction
31:35
he's
31:36
coming
31:36
to
31:36
the
31:36
very
31:36
place
31:37
in
31:37
which
31:38
people
31:38
are
31:38
supposed
31:38
to
31:39
worship
31:39
God
31:39
rightly
31:40
and
31:40
they're
31:41
doing
31:41
it
31:41
wrongly
31:42
in
31:42
this
31:42
place
31:43
fruitless
31:43
in
31:44
this
31:44
way
31:44
and
31:45
so
31:45
he
31:53
is
31:53
expected
31:53
to
31:54
see
31:54
people
31:54
rightly
31:55
worshiping
31:55
God
31:56
by being
31:56
concerned
31:57
with
31:58
God's
31:58
concerns
31:59
and we
31:59
must ask
31:59
ourselves
32:00
again
32:00
at this
32:00
point
32:01
do you
32:01
love
32:01
the
32:01
things
32:02
that
32:03
God
32:03
loves
32:04
do you
32:06
love
32:06
the
32:06
things
32:07
that
32:07
God
32:07
loves
32:08
Jesus
32:11
quotes
32:11
in
32:12
his
32:12
condemnation
32:14
in
32:14
this
32:14
cleansing
32:14
process
32:15
from
32:15
Isaiah
32:16
56
32:17
7
32:18
and
32:18
Jeremiah
32:19
7
32:20
11
32:21
now
32:21
we've
32:21
talked
32:21
already
32:22
a bit
32:22
about
32:23
how
32:23
he
32:23
said
32:23
but
32:23
you
32:24
have
32:24
made
32:24
it
32:24
a
32:24
den
32:25
of
32:25
robbers
32:25
this
32:25
is
32:26
the
32:26
thing
32:26
this
32:26
is
32:26
the
32:27
bad
32:27
fruit
32:27
that
32:28
you
32:28
have
32:28
produced
32:28
or
32:29
the
32:29
fruitlessness
32:30
if you
32:30
prefer
32:30
that you
32:31
have
32:31
produced
32:32
Jeremiah
32:32
7
32:32
11
32:33
has
32:33
this
32:33
house
32:34
which
32:35
is
32:35
called
32:35
by
32:35
my
32:36
name
32:36
become
32:37
a
32:37
den
32:37
of
32:37
robbers
32:37
in
32:38
your
32:38
eyes
32:38
behold
32:39
I
32:39
myself
32:40
have
32:40
seen
32:40
it
32:41
declares
32:42
the
32:42
Lord
32:42
and
32:44
he
32:44
puts
32:44
us
32:44
along
32:44
with
32:44
Isaiah
32:45
!
32:45
56
32:53
The
33:02
activity
33:02
that they
33:03
should have
33:03
been about
33:03
in the
33:03
court of
33:04
the
33:04
Gentiles
33:04
was
33:05
prayer
33:05
for the
33:06
nations
33:06
they
33:08
should
33:08
have
33:08
been
33:08
concerned
33:08
about
33:09
God's
33:09
glory
33:10
globally
33:11
they
33:12
should
33:12
have
33:12
been
33:12
concerned
33:13
that
33:13
everyone
33:13
everywhere
33:15
would see
33:15
God
33:15
rightly
33:16
and
33:16
worship
33:17
Him
33:17
from
33:17
the
33:17
heart
33:17
this
33:18
should
33:18
have
33:18
been
33:18
the
33:19
matter
33:19
that
33:20
was
33:20
moving
33:20
at
33:21
them
33:21
to
33:21
worship
33:21
Him
33:22
rightly
33:22
in
33:22
this
33:22
place
33:23
the
33:24
same
33:24
is
33:24
true
33:25
for
33:25
us
33:25
today
33:26
we're
33:27
concerned
33:28
about
33:28
the
33:28
things
33:28
that
33:29
God
33:29
is
33:29
concerned
33:29
about
33:30
that
33:30
we
33:30
love
33:30
the
33:30
things
33:31
He
33:31
loves
33:32
namely
33:33
His
33:33
own
33:33
glory
33:34
to
33:36
be
33:37
the
33:37
activity
33:37
of
33:38
those
33:38
who
33:39
fear
33:39
God
33:39
and
33:40
want
33:40
to
33:40
worship
33:41
Him
33:41
from
33:41
the
33:42
heart
33:42
turn
33:43
with me
33:43
to
33:43
Psalm
33:43
96
33:45
let me
33:45
just
33:46
emphasize
33:47
this
33:47
point
33:47
to
33:48
you
33:48
let's
34:06
read
34:06
to
34:06
you
34:06
verses
34:07
1
34:07
through
34:07
9
34:08
Psalm
34:09
96
34:10
oh
34:12
sing to
34:13
the
34:13
Lord
34:13
a new
34:13
song
34:14
sing
34:14
to
34:14
the
34:15
Lord
34:15
all
34:16
the
34:16
earth
34:16
sing
34:17
to
34:47
the
34:48
Lord
34:48
glory
34:48
and
34:49
strength
34:50
ascribe
34:51
to
34:51
the
34:51
Lord
34:51
the
34:51
glory
34:52
do
34:52
his
34:52
name
34:53
bring
34:53
an
34:53
offering
34:54
and
34:54
come
34:54
into
34:55
his
34:55
courts
34:55
worship
34:57
the
34:57
Lord
34:57
in
34:57
the
34:58
splendor
34:58
of
34:59
holiness
34:59
tremble
35:00
before
35:00
him
35:01
all
35:02
the
35:02
earth
35:03
this
35:05
is
35:06
what
35:06
we
35:06
are
35:06
meant
35:07
to
35:07
be
35:07
concerned
35:07
about
35:08
all
35:09
the
35:09
activity
35:09
of
35:10
our
35:10
lives
35:10
are
35:10
meant
35:11
to
35:11
press
35:11
at
35:12
people
35:12
our
35:13
lives
35:14
and
35:14
their
35:14
lives
35:15
to
35:15
sing
35:15
praises
35:16
!
35:17
glory
35:47
everywhere
35:48
that we
35:49
go
35:49
that
35:49
is
35:50
the
35:50
fruit
35:50
of
35:51
hearts
35:51
that
35:52
are
35:52
changed
35:52
hearts
35:52
that
35:53
are
35:53
devoted
35:53
in
35:54
worship
35:54
to
35:55
God
35:55
now
35:58
you'll
35:58
notice
35:58
in
35:58
verse
35:59
18
35:59
and
35:59
19
35:59
he's
36:00
once
36:01
again
36:01
caused
36:01
a bit
36:02
of
36:02
controversy
36:03
the
36:05
chief
36:05
priests
36:05
now
36:06
have
36:06
entered
36:06
the
36:06
scene
36:07
and
36:07
are
36:07
offended
36:08
and
36:08
the
36:08
scribes
36:09
as
36:10
well
36:10
the
36:10
intellectuals
36:12
the
36:12
religious
36:13
intellectuals
36:14
of the
36:14
day
36:14
and
36:16
they
36:16
begin
36:16
to
36:16
seek
36:17
to
36:17
kill
36:17
him
36:17
which
36:17
is
36:18
not
36:18
a
36:18
new
36:18
thing
36:18
at
36:18
all
36:19
right
36:19
because
36:20
they
36:20
feared
36:20
him
36:20
though
36:21
they
36:21
were
36:21
losing
36:21
control
36:22
of
36:22
the
36:22
crowds
36:22
they
36:23
could
36:23
no
36:23
longer
36:23
keep
36:24
their
36:24
thumb
36:24
down
36:24
on
36:25
them
36:25
because
36:25
Jesus
36:25
is
36:26
coming
36:26
and
36:26
he
36:26
is
36:26
destroying
36:27
their
36:28
power
36:29
right
36:30
their
36:30
apostolic
36:31
power
36:31
it
36:31
doesn't
36:32
it's
36:32
not a
36:32
reality
36:32
of a
36:33
thing
36:33
they've
36:33
created
36:34
this
36:34
new
36:34
religion
36:34
by
36:35
which
36:35
they
36:35
control
36:35
the
36:36
!
36:37
they're
36:39
going
36:39
to
36:39
see
36:40
Jesus
36:40
crucified
36:40
at
36:41
the
36:41
end
36:41
of
36:41
this
36:41
week
36:42
on
36:43
Friday
36:43
this
36:43
is
36:43
Tuesday
36:44
that
36:44
we're
36:45
in
36:45
the
36:46
Passion
36:46
Week
36:46
by
36:47
Friday
36:48
they're
36:48
going
36:48
to
36:48
see
36:48
him
36:48
put
36:49
to
36:49
death
36:49
and
36:49
praise
36:50
God
36:51
by
36:51
Sunday
36:51
he's
36:51
going
36:51
to
36:52
raise
36:52
again
36:52
we
36:53
have
36:53
life
36:53
in
36:53
him
36:54
as
36:55
a
36:55
result
36:56
his
36:56
sacrifice
36:56
on
36:57
our
36:57
behalf
36:57
did
36:59
a
36:59
little
36:59
just
36:59
quick
37:00
flip
37:00
through
37:00
the
37:01
end
37:01
of
37:01
Mark
37:01
just
37:02
to
37:02
see
37:02
!
37:02
how
37:03
much
37:03
longer
37:03
I
37:04
thought
37:04
we
37:04
would
37:04
be
37:04
in
37:05
Mark's
37:05
Gospel
37:05
account
37:06
I
37:06
think
37:06
it's
37:06
going
37:07
to
37:07
take
37:07
us
37:07
through
37:07
May
37:08
to
37:08
complete
37:08
it
37:09
so
37:10
we're
37:10
going
37:10
to
37:10
spend
37:11
months
37:13
gosh
37:14
I'm
37:14
horrible
37:14
at
37:15
math
37:16
in
37:16
this
37:16
way
37:16
on
37:17
the
37:17
calendar
37:17
eight
37:17
months
37:18
I
37:18
feel
37:18
like
37:18
that
37:19
is
37:19
it's
37:20
a
37:20
good
37:20
chunk
37:20
of
37:21
time
37:21
right
37:22
in
37:22
a
37:22
week
37:23
right
37:23
Jesus
37:24
is
37:24
going
37:24
to
37:24
say
37:25
so
37:25
much
37:25
in
37:25
this
37:26
last
37:26
week
37:26
to
37:27
the
37:27
apostles
37:27
and
37:28
to
37:28
us
37:28
it's
37:29
going
37:29
to
37:29
really
37:30
cause
37:30
us
37:30
to
37:30
face
37:31
the
37:32
realities
37:33
as
37:33
this
37:33
all
37:34
winds
37:34
down
37:34
to
37:35
an
37:35
end
37:35
and
37:36
cause
37:36
us
37:36
to
37:36
deal
37:37
with
37:37
all
37:37
the
37:37
implication
37:38
of
37:38
the
37:38
Son
37:38
of
37:38
God
37:39
sacrifice
37:39
on
37:39
our
37:39
behalf
37:40
we're
37:40
really
37:40
going
37:41
to
37:41
have
37:41
to
37:41
do
37:41
that
37:41
together
37:43
as
37:43
I
37:44
hope
37:44
we
37:44
do
37:44
every
37:44
Sunday
37:44
anyway
37:45
it's
37:45
really
37:45
going
37:46
to
37:46
press
37:46
us
37:46
into
37:47
that
37:47
how
37:49
should
37:49
we
37:49
live
37:50
properly
37:51
in
37:51
response
37:52
to
37:57
if
37:57
we
37:57
are
37:58
found
37:58
in
37:58
Christ
37:59
our
37:59
lives
37:59
are
37:59
going
38:00
to
38:00
look
38:00
different
38:01
they're
38:01
going
38:01
to
38:01
be
38:02
different
38:02
from
38:02
the
38:02
lives
38:02
of
38:02
this
38:03
world
38:03
God's
38:04
going
38:04
to
38:04
set
38:04
us
38:04
apart
38:04
he's
38:04
going
38:05
to
38:05
sanctify
38:05
us
38:05
in
38:05
his
38:05
truth
38:06
he's
38:06
going
38:06
to
38:06
lead
38:07
us
38:07
in
38:07
the
38:07
way
38:07
we
38:07
should
38:08
go
38:09
when
38:09
we're
38:10
going
38:10
to
38:10
have
38:10
to
38:10
wrestle
38:11
with
38:11
all
38:11
of
38:11
that
38:12
to
38:13
find
38:13
ourselves
38:14
to
38:14
examine
38:14
ourselves
38:15
!
38:15
find
38:15
that
38:15
we
38:15
are
38:27
we
38:35
are
38:35
reoriented
38:36
now
38:36
those
38:37
things
38:37
are
38:38
done
38:38
we
38:38
are
38:38
now
38:39
picking
38:39
up
38:40
new
38:40
passions
38:40
and
38:40
desires
38:41
and
38:41
those
38:41
are
38:42
the
38:42
passions
38:42
and
38:43
desires
38:43
of
38:44
our
38:44
Lord
38:45
let's
38:45
pray
38:45
together