Gospel Of Mark Jesus Quotes & Sayings

Now more than ever God's people must be committed to being gospel centered. Jesus can no longer be out there somewhere on the horizon as we look to culture, religion, politics, spirituality, or morality for our true north. — Mark Driscoll

I wish we may learn from all our changes, to be sober and watchful, not to rest in grace received, in experience or comforts, but still to be pressing forward, and never think ourselves either safe or happy, but when we are beholding the glory of Christ by the light of faith in the glass of the Gospel. To view him as God manifest in the flesh, as all in all in himself, and all in all for us; this is cheering, this is strengthening, this makes hard things easy, and bitter things sweet. This includes all I can wish for my dear friends, that you may grow in grace, and in the knowledge of Jesus. To know him, is the shortest description of true grace; to know him better, is the surest mark of growth in grace; to know him perfectly, is eternal life. This is the prize of our high calling; the sum and substance of all we can desire or hope for is, to see him as he is, and to be like him: and to this honor and happiness he will surely bring all that love his name.81 — Tony Reinke

All four gospel writers were no doubt enthusiastic members of their local churches. They went there every Sunday; sometimes they preached themselves; sometimes they listened to the sermon and nodded when the tradition was repeated accurately. And eventually they were prevailed on to write down their own or their sources' recollections of the facts that had generated the tradition. This is why it is silly for X to say: "Mark wasn't written until the 50s at the earliest. That's a good twenty years after Jesus died. Mark couldn't be expected to remember things clearly after all that time." Mark didn't hibernate between the death of Jesus and the time he wrote his gospel, then take out his pen, scratch his head, and say: "It was a long time ago, and I'm trying to remember this for the first time, but so far as I remember it went something like this."31 — Charles Foster

...people can go to church every week of their lives and never go all in with Jesus Christ. I'm afraid we've cheapened the gospel by allowing people to buy in without selling out. We've made it too convenient, too comfortable. We've given people just enough Jesus to be bored but not enough to feel the surge of holy adrenaline that courses through your veins when you decide to follow Him no matter what, no matter where, no matter when. — Mark Batterson

The gospel costs nothing. We cannot buy it or earn it. It can only be received as a free gift, compliments of God's grace. So it costs nothing, but it demands everything. And that is where most of us get stuck - spiritual no-man's-land. We're too Christian to enjoy sin and too sinful to enjoy Christ. We've got just enough Jesus to be informed, but not enough to be transformed. — Mark Batterson

You can base your identity on a thousand things - the degrees you've earned, the positions you hold, the salary you make, the trophies you've won, the hobbies you have, the way you look, the way you dress, or even the car you drive. But if you base your identity on any of those temporal things, your identity is a house of cards. There is only one solid foundation: Jesus Christ. If you find security in what you have done, you will always fall short of the righteous standard set by the sinless Son of God. The solution? The gospel. There is only one place in which to find your true identity and eternal security: what Christ has done for you. — Mark Batterson

It is not hateful to say that an immoral action is sinful. On the contrary, the most compassionate thing we can do is help people to turn away from sin. To ignore another person's wrongful actions is a sign of apathy or indifference, while fraternal correction is motivated by love for that person's well-being, as can be seen by the fact that our Lord Jesus himself urged such correction. Indeed, the call to repentance is at the heart of the Gospel, as Jesus proclaimed, "The Kingdom of God is at hand. Repent and believe the Good News" (Mark 1:15). — Thomas J. Paprocki

The Pharisees had an ethic of avoidance, and Jesus had an ethic of involvement. — Mark Buchanan

? If you are not awed in the presence of a Holy God, then I say you may be like the crowds we have been observing in the Gospel of Mark and think of Jesus as no more than a winning lottery ticket to solve your immediate problems. Once the ticket is cashed, you take the money and go your own way. — Jonah Books

In Matthew, Jesus declares, "Whoever is not with me is against me." In Mark, he says,"Whoever is not against us is for us." Did he say both things? Could he
mean both things? How can both be true at once? Or is it possible that
one of the Gospel writers got things switched around? — Bart D. Ehrman

The very nature of the gospel is Jesus inviting the disciples on an adventure. To do what they'd never done and go where they'd never gone. Never a dull moment! You cannot follow Jesus and be bored at the same time. — Mark Batterson

Was that a tragedy? Two lives, driven by one great passion, namely, to be spent in unheralded service to the perishing poor for the glory of Jesus Christ - even two decades after most of their American counterparts had retired to throw away their lives on trifles. No, that is not a tragedy. That is a glory. These lives were not wasted. And these lives were not lost. "Whoever loses his life for my sake and the gospel's will save it" (Mark 8:35). — John Piper

A similar lack of concern about Jesus's earthly origins can be found in the first gospel, Mark, written just after 70 C.E. Mark's focus is kept squarely on Jesus's ministry; he is uninterested either in Jesus's birth or, perhaps surprisingly, in Jesus's resurrection, as he writes nothing at all about either event. The early Christian community appears not to have been particularly concerned about any aspect of Jesus's life before the launch of his ministry. Stories about his birth and childhood are conspicuously absent from the earliest written documents. The Q material, which was compiled around 50 C.E., makes no mention of anything that happened before Jesus's baptism by John the Baptist. The letters of Paul, which make up the bulk of the New Testament, are wholly detached from any event in Jesus's life save his crucifixion and resurrection (though Paul does mention the Last Supper). — Reza Aslan

MATTHEW, MARK, AND LUKE tell the story of Jesus in ways similar to one another (which is why they're often called the synoptic gospels - with a similar optic, or viewpoint). Many details differ (and the differences are quite fascinating), but it's clear the three compositions share common sources. The Fourth Gospel tells the story quite differently. These differences might disturb people who don't understand that storytelling in the ancient world was driven less by a duty to convey true details accurately and more by a desire to proclaim true meaning powerfully. The ancient editors who put the New Testament together let the differences stand as they were, so each story can convey its intended meanings in its own unique ways. — Brian D. McLaren

The key to understnading masculinity is Jesus Christ. Jesus was tough with religious blockheads, false teachers, the proud, and bullies. Jesus was tender with women, children, and those who were suffering or humble. Additionally, Jesus took responsability for Himself. He worked a jon for the first thirty years of His life, swinging a hammer as a carpenter. He also took responsability for us on the cross, where He substituted Himself and died in our place for our sins. My sins are my fault, not Jesus'fault, but Jesus has made them His responsability. This is the essence of the gospel, the "good news". If you understand this, it will change how you view masculinity. — Mark Driscoll

Startling as the Gospel of Judas sounds, it amplifies hints we have long read in the Gospels of Mark and John that Jesus knew and even instigated the events of his passion, seeing them as part of a divine plan. — Elaine Pagels

The moment you bow your knee to the lordship of Jesus Christ, all of your sin is transferred to Christ's account and paid in full. It was nailed to the cross two thousand years ago! But that's only half the gospel. Mercy is not getting what you deserve - the wrath of God. Grace is getting what you don't deserve - the righteousness of Christ. Everything you've done wrong is forgiven and forgotten. And everything Christ did right - His righteousness - is transferred to your account. And then God calls it even. It's like God says, "I'll take the blame for everything you did wrong and give you credit for everything I did right." It doesn't get any better than that, and — Mark Batterson

At the tattoo parlor, my friend worked with needle and ink applying a design to the skin on his client's back, as the three of us sat discussing our spiritual desires and ambivalence about religion. In the midst of our conversation, the man under the needle turned and said, 'Jesus is cool, it's just that they have f***ed with Jesus. I mean, Christianity was at its best when it was secret and hidden and you could die for it.' This profound, if crass, statement recognizes that the power of the gospel lay in its ability to be a counter-cultural and revolutionary force - not only a story to believe, but a distinctive way of life. The man's comment prompted me to consider the questions: Am I in some measure complicit in the domestication of Jesus? — Mark Scandrette

The two men's roles had to be reversed: Jesus had to be made superior, John inferior. Hence the steady regression of John's character from the first gospel, Mark - wherein he is presented as a prophet and mentor to Jesus - to the last gospel, John, in which the Baptist seems to serve no purpose at all except to acknowledge Jesus's divinity. — Reza Aslan

Practically every word ever written about Jesus of Nazareth, including every gospel story in Matthew, Mark, Luke, and John, was written by people who, like Stephen and Paul, never actually knew Jesus when he was alive (recall that, with the possible exception of Luke, the gospels were not written by those after whom they were named). — Reza Aslan

Together, these three gospels - Mark, Matthew, and Luke - became known as the Synoptics (Greek for "viewed together") because they more or less present a common narrative and chronology about the life and ministry of Jesus, one that is greatly at odds with the fourth gospel, John, which was likely written soon after the close of the first century, between 100 and 120 C.E. — Reza Aslan

We can be reluctant to recognize how much of our culture was literary, particularly now that so many of the institutional purveyors of literature happily have joined in proclaiming its death. A substantial number of Americans who believe they worship God actually worship three major literary characters: the Yahweh of the J Writer (earliest author of Genesis, Exodus, Numbers), the Jesus of the Gospel of Mark, and Allah of the Koran. — Harold Bloom

Let this be to you the mark of true gospel preaching - where Christ is everything, and the creature is nothing; where it is salvation all of grace, through the work of the Holy Spirit applying to the soul the precious blood of Jesus. — Charles Spurgeon

Speaking personally, I find it helpful to detect in the four evangelists four dimensions of the saving purpose of God: its length, depth, breadth and height. Matthew reveals its length, for he depicts the Christ of Scripture, who looks back over long-centuries of expectation. Mark emphasizes its depth, for he depicts the Suffering Servant who looks down to the depths of the humiliation he endured. In Luke it is the breadth of God's purpose which emerges, for he depicts the Savior of the world who looks round in mercy to the broadest possible spectrum of human beings. Then John reveals its height, for he depicts the Word made flesh who looks up to the heights from which he came and to which he intends to raise us. — John Stott

Jesus is not asking you to sell the gospel; Jesus is asking you to preach the gospel. Mark 16:15 — Felix Wantang

GARDENS OR FIELDS? Craig Blomberg points out that in Matthew's parable of the mustard seed, the sower sows his seed in a "field" (agros, Matt 13:31), while in Luke the sowing is in a "garden" (kepos, Luke 13:19). Jews never grew mustard plants in gardens, but always out on farms, while Greeks in the Mediterranean basin did the opposite. It appears that each gospel writer was changing the word that Jesus used in Mark - the word for "earth" or "ground" (ge, Mark 4:31) - for the sake of his hearers. There is a technical contradiction between the Matthean and Lukan terms, states Blomberg, "but not a material one. Luke changes the wording precisely so that his audience is not distracted from ... the lesson by puzzling over an ... improbable practice." The result is that Luke's audience "receives his teaching with the same impact as the original audience."22 — Timothy Keller

The New Right, in many cases, is doing nothing less than placing a heretical claim on Christian faith that distorts, confuses, and destroys the opportunity for a biblical understanding of Jesus Christ and of his gospel for millions of people. — Mark Hatfield

It is imperative that Christians be like Jesus, by living freely within the culture as missionaries who are as faithful to the Father and His gospel as Jesus was in His own time and place. — Mark Driscoll

The Gospel of Mark revealed a Jesus who was anti-thetical to the "Gentle Jesus, meek and mild" sung about in Wesley's famous hymn. The portrait of Mark agrees more easily with that of former-major-league-baseball-player-turned-evangelist Billy Sunday who said, 'Jesus was the greatest scrapper who ever lived. — Mark Driscoll