The Triumph of the Final Week in Jerusalem
This description of our Lord’s "Triumphal Entry" may have surprised Mark’s Roman readers, who were accustomed to the glory of the "Roman Triumph." This was the official welcoming parade given to a victorious Roman general whose armies killed at least 5,000 enemy soldiers, gained new territory for Rome, and brought home rich trophies and important prisoners. The general rode in a golden chariot, surrounded by his officers; and in the parade, he displayed his treasures and prisoners. The Roman priests would be there, offering incense to their gods. Paul alludes to the Roman Triumph in 2 Cor. 2:14–17.
But our Lord’s ride into Jerusalem involved a donkey, some garments and branches thrown on the ground, and the praises of some nondescript Passover pilgrims. It was the only time Jesus permitted a public demonstration on His behalf, and He did it to force the Jewish religious leaders to act during the Passover when it was ordained that He should die (Matt. 26:3–5).
Mark does not quote Zech. 9:9, but he does quote Ps. 118:25–26 (vv. 9–10), a Messianic Psalm. Hosanna means, "Save now, we pray!" ("God save the king!") When Jesus rode into the city, He proclaimed His Kingship, but He also signed His own death warrant.
The Tree
At first sight, this is a puzzling miracle. Passover was not the season for figs, yet the Son of God had hoped to find fruit on the tree. When He did not find any, He used His divine power to destroy the tree instead of helping it to become fruitful. Actually, the whole episode was a sermon in action. The tree represents the nation of Israel (Hos. 9:10, 16; Nahum 3:12), which was producing no fruit to the glory of God. Its spiritual roots were dead (v. 20; Matt. 3:10), and it could not produce fruit.
But Jesus also used the miracle to teach His disciples some practical lessons about faith and prayer. Mountains represent great difficulties that must be removed (Zech. 4:7), and it is our faith in God that enables us to overcome. But faith in God is not enough; we must also have forgiveness toward others (vv. 25–26). We do not earn God’s forgiveness by forgiving others, but forgiving others shows that we have a humble heart before God.
The Temple
Jesus investigated the temple and then returned the next day to cleanse it. He had cleansed the temple early in His ministry (John 2:13–22), but the religious merchants came back again. Mere outward reformation does not last unless the heart is changed. What began as a service to foreign Jews (who needed to change money or purchase sacrifices) had become a business that had no place in the house of God. People used the temple as a shortcut from the Mount of Olives (v. 16), and the stalls and tables cluttered up the Court of the Gentiles where the Jews should have been witnessing about the true God to their Gentile neighbours.
In His indictment against the leaders (v. 17), Jesus quoted Isaiah (56:7) and Jeremiah (7:11), both of whom had condemned the nation for its sins in the temple (Isa. 1; Jer. 7). A "den of thieves" is the place thieves go to hide when they have committed a crime. The religious leaders were using the worship of God as a cover for their sins!
The Test
The religious leaders were angry at what Jesus did and said and were determined to destroy Him (v. 18); but first, they had to get enough evidence to bring charges against Him. It was all a question of authority (vv. 28–29, 33): What right did He have to cleanse the temple and call it His house? He was claiming to be God!
Jesus took them back three years, when John the Baptist was ministering to the people. "Where did John get the authority for his baptism?" Jesus asked. "Was it from God or from men?" (v. 30) This put the scribes, elders, and chief priests in a dilemma; no matter how they answered, they were in trouble! These leaders may have forgotten their decision about John the Baptist, but their decision did not forget them. It finally caught up with them and condemned them. They had not submitted to John’s ministry (Luke 7:29–30); therefore, they were not ready to receive Jesus and trust Him. In their unbelief and cowardice, they had even allowed John to be killed by Herod Antipas; and soon they would ask Pilate to crucify Jesus.
God’s Passover Lamb (John 1:29) was being "examined" by the Jewish leaders, and He proved to be perfect (1 Peter 1:18–19), although they did not accept Him. How tragic it is when religious people cling to their traditions and reject the living truth when it is so evident before their very eyes. In answering their many questions, the Lord Jesus was actually revealing the sins in their hearts.
Selfishness
Jesus knew that His enemies wanted to kill Him; and in this parable, He revealed their sinful desire to destroy Him and claim the inheritance for themselves (John 11:45–53). The image of the vineyard immediately identifies the nation of Israel (Isa. 5:1–7; Ps. 80:8–16; Jer. 2:21), and the tenants are the leaders of the nation (v. 10; Acts 4:11).
See Lev. 19:23–25 for regulations about harvesting. An owner had to receive a certain amount of "token payment" in order to maintain his rights over the land. By refusing to pay him, the tenants stripped away his rights to the land. If the heir died, the land would then fall to the residents. It was a selfish scheme that put possessions ahead of people.
Jesus quoted from Ps. 118, a Messianic Psalm (118:22-23; and compare Mark 11:9 with Ps. 118:25–26); and He allowed His hearers to pronounce their own sentence (Matt. 21:41). By applying to Himself the image of the cornerstone, Jesus was affirming that He was indeed the Messiah (Acts 4:11; 1 Peter 2:7). This was blasphemy to the religious leaders, and they would have arrested Him then and there were it not for their fear of the people.
Hypocrisy
The Pharisees opposed Rome while the Herodians (a political party) cooperated with Rome. The only thing that brought them together was their common enemy, Jesus Christ (see Luke 23:12). The Greek word for "catch" in v. 13 conveys an image of a trap for hunting game. The committee from the Pharisees and the Herodians thought they could trap Jesus with a question that had political and religious connotations.
Knowing themselves to be God’s chosen people, the orthodox Jews despised having to pay taxes to Rome. It meant acknowledging Rome’s power over their nation—something they were too proud to admit (John 8:33)—as well as supporting pagan idolatry. If Jesus approved paying taxes to Rome, He would be in trouble with His own people; but if He opposed the paying of taxes, He would be in trouble with Rome.
Knowing their hypocrisy, our Lord replied in a way that not only avoided the horns of the dilemma but drove home to His questioners their responsibility to the state. Since they were using Caesar’s coins, they were admitting Caesar’s authority over them; and when they paid their taxes, they were only giving back to Caesar what he had first made available to them. Taxes are not a gift to the government; they are a debt we pay in return for services rendered (police and fire protection, social agencies, defence, etc.). But at the same time, the image of God is stamped on each human; and we must pay back to God the things that are God’s. Since it is God who established human government for our good, we are obligated to respect officials and obey the law (Rom. 13; 1 Tim. 2:1–6; 1 Peter 2:13–17). Daniel Webster said, "Whatever makes men good Christians makes them good citizens."
Ignorance
This is the only place where Mark mentions the Sadducees in his Gospel. They accepted the authority of only the five Books of Moses, and they did not believe in the resurrection of the body or in the existence of angels (Acts 23:8). Based on Deut. 25:7–10, their question was hypothetical, devised only for the purpose of trying to catch Jesus in His speech. Instead of revealing His ignorance, it revealed their ignorance of God’s Word and power.
To Jesus, the answer to every question was in the Scriptures and not in man’s own thinking (Isa. 8:20; see Mark 10:19; 12:10). Supremacy of Scripture always.
He referred them to Ex. 3:1–12 and drew the logical conclusion that since Jehovah is the God of the living, Abraham, Isaac, and Jacob were alive. There is life after death and therefore a hope of future resurrection. But resurrection is not reconstruction and the continuation of life as it now is. God’s children will not become angels, for we shall be like Christ (1 John 3:1–3); but we shall be like the angels in that we will not marry or have families. It will be a whole new kind of life.
Shallowness (12:28–40)
The Pharisees tried one more question, one that the rabbis had been debating for a long time. Of the 613 commandments found in the Law (365 negative, 248 positive), which one is the most important? Jesus replied with the traditional Jewish "statement of faith" (the Shema) found in Deut. 6:4. It was recited morning and evening by pious Jews. He then added Lev. 19:18; for if we love God, we will show it by loving our neighbour (Luke 10:25–37). One of the scribes got the message clearly and boldly agreed with Jesus, but the others missed the point completely. They had a shallow view of the real meaning of the Law and failed to understand the importance of obeying from the heart.
Jesus asked the final—and most important—question, and it put them to silence (Matt. 22:46; Rom. 3:19). When He rode into the city, Jesus had been called "Son of David" (Matt. 21:9) by the crowds, and the children had echoed this cry in the temple (Matt. 21:15). This was, of course, a Messianic title, which explains why the Pharisees wanted to silence the people (Luke 19:39–40). Quoting from Ps. 110, Jesus asked them to explain how David’s Lord could also be David’s son; and they would not answer. The answer is that David’s Lord had to become man, but the "theologians" refused to face the implications of both the question and the answer. Their knowledge of the Word was shallow and their submission to it very insincere.
Jesus closed this "debate" with a warning (vv. 38–40) and an example (vv. 41–44), both of which exposed the hypocrisy of the religious leaders. When you contrast the conduct of the widow and that of the scribes, you see what God values most. For a detailed exposure of the Pharisees [see Matt. 23].
The believers who first read Mark’s Gospel were being persecuted and were tempted to give up and compromise their witness. This version of the Olivet Discourse (Matt. 24–25) was just the encouragement they needed to remain true
faithful to the Lord. The sermon focuses on the last days and describes the first part (13:5–13), the middle (13:14–18), and the last part of the tribulation, leading up to the Lord’s return to the earth (13:19–27). But the sermon also gives us principles that apply to suffering saints in every age. Jesus issued four warnings for His people to heed in times of persecution and opposition.
Don’t be deceived (13:1–8)
The beautiful temple was desolate (Matt. 23:38) and would be destroyed (v. 2). Four of the disciples asked when it would be destroyed and what sign would announce this disastrous event. They thought that the destruction of the temple, the end of the age, and the coming of the kingdom would occur at the same time; so Jesus explained to them the general course of the last days. But His greatest concern was that His people not be deceived by the false Christ’s that would appear and promise to lead them to victory and glory. He also pointed out the "false signs" that could lead them astray (vv. 7–8). This admonition relates primarily to the Jews, for the church must watch out for false teachers, not false Christ’s (2 Peter 2); and we are looking for the Saviour and not for signs (Phil.
Don’t Be Afraid
Times of persecution are times for proclamation, and we must not be afraid to declare the Gospel and acknowledge Jesus Christ as our Saviour and Lord. The Holy Spirit helps those who walk with the Lord and sincerely want to glorify Him. This is seen many times in the Book of Acts.
Verse 10 is not a requirement for the coming of the Lord. Jesus was stating a divine determination and assurance: in spite of all that Satan does during the "time of Jacob’s trouble," God’s Word shall be proclaimed and His will accomplished. Nor is v. 11 an excuse for shabby ministry! Preachers and teachers should study, meditate, and pray and not "trust" the Spirit to give them their messages at the last minute. Jesus is giving us encouragement for the difficult times when we face danger and do not know what to say.
The promise in v. 13 is not a condition for salvation, for it applies primarily to believers during the tribulation. "The end" in v. 7 refers to the end of the age, not the end of one’s life; and the meaning in v. 13 is the same. In every age of the church, true faith is always proved by faithfulness.
Don’t Be Ignorant
The emphasis here is on knowing what the Scriptures teach (vv. 14, 23). The "abomination of desolation" refers to the image that the Antichrist ("the Beast" of Rev. 13) will put into the Jewish temple (Dan. 9:27; 2 Thes. 2:3–10) and force the godless world to worship. This may happen in the middle of the seven-year tribulation period and will be a special warning to the Jews in Judea that it is time to get out! This warning has nothing to do with the return of Christ for His church (1 Thes. 4:13–18), for we have no idea when that event will take place. How important it is for us to study and know the prophetic Scriptures so we will not be "in the dark" and led astray (2 Peter 1:12–21).
Verses 24–27 describe the end of the Tribulation and the coming of Christ to the earth to defeat His enemies and establish His kingdom (Rev. 19:11–20:5). Once again, the emphasis is on signs; for "the Jews require a sign" (1 Cor. 1:22). See Isa. 13:10 and 34:4, and Joel 2:10, 31, and 3:15. The scattered Jewish nation will be regathered (Deut. 30:3–6; Isa. 43:6) and the nation restored.
Don’t Be Careless
The emphasis is on knowing (vv. 28–29) and watching (vv. 33–35, 37). The Parable of the Fig Tree stresses what we know (His coming is near), and the Parable of the Servants stresses what we do not know (when He will come). "Coming events cast their shadows before"; so when we see some of the "tribulation signs" beginning in our day, we know that the time is short (Luke 21:28). But the important thing is not watching the calendar but building our character. We must be alert ("watch") and be found doing His work when He comes. See 1 Thes. 5:1–11.
"This generation" in v. 30 probably refers to the generation of people living when all these things take place. Note how Jesus used the word "generation" in 8:12, 38 and 9:19. In spite of man’s wickedness and Satan’s anti-Semitic programs, the nation of Israel will not be destroyed.
The chief priests and scribes had already determined to kill Jesus, but they wanted to do it after the Passover. Since Jesus was a popular person, and Jerusalem was filled with excited Jews, it seemed wisest to wait until after the feast; but God had other plans. Judas would make it possible for the leaders to arrest Him during the feast (vv. 10–11; Matt. 26:14–16). The Lamb of God must die on Passover. In this chapter, Mark presents Jesus in four different roles.
Jesus, the Honoured Guest (14:1–11)
This event (Matt. 26:6–13; John 12:2–11) took place before the Triumphal Entry, but Mark placed it here without giving a time reference as John did (John 12:1). We do not know who Simon the leper was. Perhaps he was someone in Bethany whom Jesus had healed of leprosy and whose home was opened to the Master, as was the home of Mary, Martha, and Lazarus.
Mary’s act of love was accepted by Jesus, criticized by Judas and the other disciples (John 12:4–6), and reported to the church throughout the world (v. 9). During Passover, the Jews did especially try to help the poor, and Jesus did not oppose this good custom. The ointment cost a year’s wages for the average worker, so if it had been sold, the money would have fed a lot of poor people. But Mary wanted to anoint Jesus in preparation for His death and burial, and that was more important than feeding the poor.
Her good work glorified God and was a blessing to the whole world (vv. 6, 9; Matt. 5:14–16). The word "waste" in v.4 is, in the Greek, the same as "perdition" in John 17:12, a verse that refers to Judas. It was Judas who was the "waster," not Mary! He wasted his God-given opportunities and eventually wasted his life, ending it by committing suicide. What a contrast between Mary the worshiper and Judas the traitor!
Jesus, the Gracious Host (14:12–26)
Jesus sent Peter and John (Luke 22:8) to prepare the Upper Room for the last Passover He would celebrate with His disciples. It was unusual for a man to carry a pitcher of water, for this was a task for the women. It is likely that this man, the owner of the house, was one of His disciples. Because He was being watched by His enemies, Jesus had to do things carefully so that others would not be implicated.
Jesus made two startling revelations that evening. First, He revealed that one of the Twelve was a traitor (vv. 17–21). The form of their question indicates that nobody at the table thought himself guilty: "Surely it is not I!" Jesus protected Judas until the very end and gave him every opportunity to repent. We must not think of Judas as a robot, fated to fulfil prophecy (Ps. 41:9; 55:12–14), but as a man who sinned away his opportunities.
The second revelation was that Peter would betray Him. Jesus first revealed this after Judas left the room (John 13:31–38; Luke 22:31–38), and then repeated it when He and the disciples got to the Garden of Gethsemane (vv. 26–31; Matt. 26:30–35). Of course, in his carnal self-confidence, Peter denied that such a thing could happen; but it happened just the same.
At the close of the Passover meal, Jesus took the bread and wine and gave them new meanings as He instituted the Communion (Lord’s Supper, Eucharist ["to give thanks"]). We remember people for their lives, but Jesus wants us to remember Him for His death; the spiritual blessings we have as children of God come through His death. The hymn they sang was from Ps. 115–118.
We note Jesus singing a hymn just before being arrested and crucified!
Jesus, the Submissive Son (14:27–42)
When they arrived at Gethsemane (meaning "oil press"), Jesus quoted Zech. 13:7 to warn the disciples not to linger or to follow Him after His arrest. He also gave them a word of encouragement: He would rise from the dead and meet them in Galilee. This was now the fifth mention of His resurrection (8:31; 9:9, 31; 10:34), but the disciples simply did not grasp the message.
The phrases "sore amazed," "very heavy," and "exceedingly sorrowful" reveal the human suffering of our Lord in the Garden (Heb. 5:7–8). He was overwhelmed with anguish as He contemplated taking "the cup": being made sin on the cross and being separated from the Father. The presence and prayers of His friends would have meant so much to Him, but they went to sleep! "The hour had come" (John 2:4; 7:30; 8:20; 12:23; 13:1; 17:1), and He was ready to do the Father’s will.
Jesus, the Obedient Prisoner (14:43–72)
So ignorant was Judas of the heart of Jesus that he came with a "multitude" of armed Roman soldiers to arrest Him! So hypocritical was Judas that he used kisses, a mark of affection, to betray Jesus. So unprepared spiritually was Peter that he tried to defend Jesus with his sword! Had Peter been awake, he would have heard his Master’s prayers and known that He was ready to die. Jesus had a cup in His hand and did the Father’s will, for "the Scriptures must be fulfilled." Peter had a sword in his hand and opposed the Father’s will, and Jesus had to repair the damage that sword did to Malchus (Luke 22:49–51).
Who was the young man in the Garden? (vv. 51–52) Some think it was John Mark, since it is mentioned only in his Gospel. Was the Upper Room near the home of John Mark, and did Judas and his band go there first? Did Mark hastily wrap a sheet around his body and follow them? We will never know unless the Lord explains it to us in heaven.
Jesus was first led to Annas, father-in-law to Caiaphas, the official high priest (John 18:13–24). Then Jesus was taken to Caiaphas and the Jewish council where people witnessed against Jesus, but their witness did not agree. When Jesus made the messianic claims of v. 62, it was more than the high priest could take; and he declared Him guilty.
Like the other disciples, Peter fled the scene (v. 50); but then he and John disobeyed the Lord’s command (v. 27) and began to follow. This led Peter right into the jaws of temptation, and he denied the Lord three times. The Lord’s prediction came true (v. 30), but the crowing of the cock brought Peter to repentance (Luke 22:62). If an apostle who lived with Jesus could fall into such sin, how much more do we need to take heed, watch, and pray! John 21:15–19 assures us that Peter was forgiven and restored to apostolic ministry.
Jesus was born To Be King -- KING OF KING’S
Six times in Mark 15, Jesus is called "the King" (vv. 2, 9, 12, 18, 26, 32). The Jewish leaders knew that a religious charge would not make Pilate indict Jesus, so they produced a political charge: Jesus claimed to be a king and was therefore a threat to the peace of the land and the authority of Rome.
The King on Trial (15:1–15)
Early in the morning, the Sanhedrin met a second time and pronounced Jesus guilty of blasphemy and therefore worthy of death (Lev. 24:16). But only Rome could put a criminal to death, so the council needed the cooperation of the governor, Pontius Pilate. The chief priests repeatedly accused Jesus before Pilate, but Jesus was silent. It was Pilate, not Jesus, who was on trial! See Isa. 53:7 and 1 Peter 2:13–25.
As the defender of the rights of the people, Pilate should have examined the facts and made a decision based on truth. But he was more interested in peace than truth, so he offered the crowd an attractive compromise: Jesus or Barabbas? By rights, Barabbas should have been slain because he was a convicted murderer (Num. 35:16–21). If Pilate thought the crowd would choose Jesus, he was certainly ignorant of the human heart!
The King Mocked (15:16–20)
Jesus had told His disciples that the Gentiles would mock Him (10:34), and His words came true. If a prisoner were treated that way today, what would the official consequences be? Roman soldiers could not help but be entertained by the thought of a Jewish king! Once again, prophecy was fulfilled (Isa. 50:6; 52:14; 53:5; Ps. 69:7).
The King Crucified (15:21–41)
Jesus started out for Golgotha carrying His own cross (John 19:17), but along the way, the Roman soldiers took it from Him and drafted Simon to carry it. The word "compel" in v. 21 means "to impress into public service," and the soldiers had the legal right to do this (Matt. 5:41). When Mark wrote his Gospel, his readers would know Simon as "the father of Alexander and Rufus" (v. 21), well-known men in the church (Rom. 16:13). Simon’s humiliating experience led to his own conversion and that of his family. He came to Jerusalem for Passover and met the Lamb of God!
The narcotic drink that was provided would have deadened the pain, but Jesus refused it. He bore to the fullest the sufferings for our sins. Also, He had promised His disciples that He would not drink the fruit of the vine until He feasted with them in the kingdom (Matt. 26:29).
They crucified Jesus about 9 o’clock in the morning (v. 25) along with two thieves (Isa. 53:12; Luke 22:37). When the soldiers cast lots for His garments, they unknowingly fulfilled Ps. 22:18. When man was doing his worst, God was still in control and accomplishing His purposes. You would think that the people would have been hushed and reverent at a place like Calvary, but they were not; the mockery continued. "Save yourself!" has always been the world’s cry, but "Give yourself!" is the Lord’s command to us (John 12:23–28). Jesus was reviled by the passers-by (v. 29), the leaders (vv. 31–32), the thieves (v. 32), and the soldiers (Luke 23:36–37). One of the thieves did trust Christ, however, and entered into His kingdom (Luke 23:39–43).
Mark records the miracles of the darkness (v. 33) and the rent veil (v. 38). The darkness reminds us of God’s judgment on Egypt (Ex. 10:22ff), and the rent veil announces that the way into God’s presence has been opened by the death of Christ (Heb. 10:1–25). Jesus was not murdered; He voluntarily gave up His spirit (John 10:11, 15). His cry (v. 34) echoes Ps. 22:1; in fact, Ps. 22:1–21 is a prophetic picture of our Lord’s death on the cross. Jesus was forsaken of the Father that we might never be forsaken.
The King Buried (15:42–47)
Faithful women were the last to be found at the cross and the first to be found at the tomb (16:1ff). Our Lord’s mother was at the cross until John took her away (John 19:25–27). But it was Joseph of Arimathea and Nicodemus (John 19:38–42) that God had prepared to protect the body of Jesus and bury it (Isa. 53:9; Matt. 27:57). Nicodemus had come to Jesus by night (John 3), but now he stepped out into the light and took his stand for Christ. Had these two brave men not buried the body of Jesus, it might have been disposed of in some humiliating manner. It is important to the legitimacy of the Gospel message that the death, burial, and resurrection of Jesus Christ be authenticated as historic facts (1 Cor. 15:1–4).
An Unexpected Miracle (16:1–8)
The women came to give Jesus’ body proper preparation for permanent burial, and while we admire their devotion, we wonder why they forgot His many resurrection promises. Now that the Sabbath was ended, the shops were open, and they could purchase the large amount of spices needed. Their biggest problem was getting into the tomb, for a large stone blocked the entrance. What they found in the garden was entirely unexpected: the stone rolled back, the body gone, and a messenger waiting to give them the good news of His resurrection!
It was not enough to be spectators; they had to become ambassadors and carry the word to others. "Come and see! Go and tell!" is the resurrection responsibility (Matt. 28:6–7). Note that the angel had a special word of encouragement for Peter and a word of direction for all the disciples (v. 7). Like the women, the men had forgotten His promises and instructions (14:28). Were the women emotionally fit to carry such a message? They trembled, were amazed and afraid, and fled from the place! Matthew tells us their hearts were filled with "fear and great joy" (Matt. 28:8) because the news was just too good to be true! They did tell the disciples, who doubted what they heard, but Peter and John investigated the open tomb (John 20:1–10; Luke 24:12).
An Unbelievable Message (16:9–14)
The emphasis in this section is on the unbelief of Christ’s own disciples when confronted with the fact of His resurrection. The disciples "mourned and wept" when they should have been rejoicing and praising God. The appearance to the two men on the Emmaus road is given in detail by Luke (Luke 24:13–32), and His appearance in the Upper Room in John 20:19–25. It was a weeping church instead of a witnessing church because they did not really believe that their Master was alive. The miracle of His bodily resurrection is important to the message of the Gospel and the motivation of God’s people for witness and service (Acts 1:21–22; 2:32; 4:10, 33).
An Unlimited Mandate (16:15–18)
Each of the four Gospels ends with a commission from Christ to His church to carry the Gospel message to the ends of the earth (Matt. 28:18–20; Luke 24:46–49; John 20:21–23; and see Acts 1:8). The emphasis in v. 16 is not on baptism but on believing. In the early church, believing on Jesus Christ led to a public declaration of faith in the ordinance of water baptism (Acts 8:36–38; 10:47–48), and being baptized sometimes cost people their family, friends, and job. If water baptism is essential to salvation, then nobody in the OT was saved; Heb. 11 tells us that OT saints were saved by faith.
The special signs described in vv. 17–18 applied primarily to the apostolic age (Heb. 2:3–4; 2 Cor. 12:12) and are recorded in the Book of Acts: speaking in tongues (Acts 2:1–4; 10:44–46), casting out demons (Acts 8:5–7; 19:12), taking up serpents (Acts 28:3–6), and healing the sick (Acts 3:1–10; 5:15–16). There are no references to people surviving after drinking poison, but not every miracle is mentioned in Acts. These "sign" miracles are given to encourage us to trust God and not to tempt Him with foolish experiments. These signs were the credentials of the apostles (v. 20), but it is not necessary to perform miracles in order to serve the Lord (John 10:39–42).
The church’s mandate is still to take the Gospel to the whole world, and we have a long way to go!
An Unchanging Ministry (16:19–20)
Having completed His work on earth, Jesus returned to the Father in Heaven; and there He represents us as our High Priest (Heb. 4:14–16) and Advocate (1 John 2:1–2). But He does more than represent us; He also works in us and through us to accomplish the mandate He left with His church. Since the Gospel of Mark emphasizes Christ the Servant, it is only right that the book close with this reminder that God’s Servant is still at work! He works in us (Heb. 13:20–21; Phil. 2:12–13), with us (v. 20), and for us (Rom. 8:28) if we will allow Him to work through us by the power of His Holy Spirit.