This video discusses Yeshua’s triumphal entry, his cursing the fig tree and overturning the moneychangers’ tables how and these events contain a prophetic subtext that point to events that will occur at his second coming.
Mark 12:34, You are not far from the kingdom. Yeshua makes this complimentary statement to the scribe who had correctly and succinctly summarized the message of the Torah (both its letter and spirit intent) in verses 32–33.
However, note that Yeshua didn’t say, “You are in the kingdom of Elohim (i.e., you have eternal life).”
What was the one thing that kept the scribe from being in the kingdom? It was doubtless the same thing that kept the rich young ruler from obtaining the eternal life that he sought (Matt 19:16).
After having obeyed the Torah the best he could, the young ruler still needed to surrender all to Yeshua the Messiah, and to follow him unreservedly (Matt 19:18–22).
Not only is it difficult for humans to surrender all to the Master, and then to follow him wherever he leads, but having followed the Torah the best we can, we must still humbly recognize that without the righteousness of Yeshua in the equation, our best efforts at Torah-obedience will still miss the mark of YHVH Elohim’s acceptable standard of righteousness, thus leaving us maybe not far from the kingdom, but definitely not in the kingdom of Elohim.
Mark 5:1–20, The Gadarene demoniac. This encounter between Yeshua and this demon-possessed individual teaches us about the characteristics of one who is tormented or even possessed by an evil spirit.
Mark 1–3
It is interesting to note the order of events as Yeshua was launching his ministry. He was about to enter a war zone!
After John baptized Yeshua and he received his heavenly empowerment, he first went through a spiritual boot camp before stepping onto the battlefield of public ministry. Once in the “war,” it’s worth noting where the battle lines fell.
Matthew 9:10, Sinners. What is behind the Gospel writers’ use of the word sinner (see also Mark 2:16) to designate a class of people along with tax collectors? To the modern reader, this likely begs the question, aren’t all people sinners? This depends on one’s religious point of view. To understand the term sinners as used by the Gospel writers, we must understand the cultural, religious context of the day. According to David Stern in his Jewish New Testament Commentary, this term was used by the Pharisees (who were present at the time this event occurred, see verse 11) to refer to those of low reputation in society including prostitutes and thieves along with the despised, often greedy and mendacious tax collectors (or publicans), whose sins were blatant and obvious.
Furthermore, in Hebraic culture, table fellowship indicated intimate relations among those who shared it. As Keener points out (The IVP Bible Background Commentary NT in his notes on Mark 2:16), the Pharisees were especially scrupulous about their special rules on eating, and they didn’t like eating with who were less scrupulous than them — especially those of low reputation.
In this case, Yeshua responded graciously to his accusers (vv. 12–13) by pointing out to them the Father’s heart of mercy in reaching out to lost sinners. At other times, Yeshua, the spiritual activist, turned the tables on the self righteous and sacrosanct Pharisees when he taught that those who considered themselves righteous were, in reality, often worse off spiritually than those they ridiculed (see the Parable of the Pharisee and the Tax Collector, Luke 18:10–14). From Yeshua’s example in dealing with the Pharisees, we learn that when we are accused there are times to be gracious and to turn the other cheek, and there are times to push back hard. Wisdom and the guidance of the Holy Spirit will help us to determine which response is appropriate at any given time.
Mark 14:51, A certain young man…naked. The reason for the inclusion of this detail in the Gospel record has puzzled many commentators. For example, Matthew Henry suggests that it was added to show the barbarous nature of the Jewish gang that arrested Yeshua, and how narrow was the disciples’ escape from their hands.
Naked and Ashamed
There seems, however, to be a greater spiritual lesson to be learned from this story.
Previous to this, Yeshua, as he and his disciples were coming into the Garden of Gethsemane, admonished them to sit and pray with him (v. 32), to stay and watch (v. 34), to watch and pray so as not to fall into temptation because of the weakness of the flesh (v. 38). Instead, the disciples slept (vv. 37, 40).
Elsewhere, Yeshua instructs the elect saints of the last days to endure tribulation and spiritual apostasy to the end (Matt 24:13), and to watch vigilantly and be ready for his second coming (Matt 24:42, 44; 25:13). These warnings are in the context of his Parable of the Ten Virgins. All slept while awaiting the bridegroom’s arrival. While five were spiritually prepared, five were not. Those who were unprepared were dubbed as foolish and weren’t allowed into the wedding.
Likewise, in the end times, there will be believers who YHVH views as wretched, miserable, poor, blind, and naked because they have grown lukewarm spiritually (Rev 3:14–17).
The point of this discussion is this: If the disciples of Yeshua (that’s you and me) fail to maintain a state of spiritual preparedness (by watching, praying, keeping oil in their spiritual lamps, enduring to the end) while awaiting his return, they, like the young man in Gethsemane and the Laodiceans in the Book of Revelation, will be found to be spiritually naked lacking robes of righteousness on the day of his return and thus unprepared to meet him (Rev 19:7–9 cp. Matt 22:2, 11–12).
Mark 10:2–10, cp. Matt 5:31–32 and 19 Is it lawful for a man to divorce his wife? Yeshua confirms the fact that divorce wasn’t part of YHVH’s original marriage plan, but that Moses allowed divorce only for a specific reason.
In the Torah, divorce was permitted for lack of virginity at the time of marriage, and for specific sexual sins committed that violated the marriage covenant (note Deut 22:13–14 cp. Deut 24:1–4), yet eventually (by the time of Yeshua), among some of the Jews, the divorce laws had become so liberal that a man could put his wife away for any reason (Matt 19:3). To those Jews who had such a liberal interpretation of the Torah’s divorce laws, Yeshua was addressing not what the Torah specifically said, but what the religious-legal interpretations had become of those laws.
To bring the concept of marriage and divorce back to the Creator’s original design, Yeshua upheld that, according to the Torah—YHVH’s master plan, marriage between a man and a woman was inviolable and that divorce was permissible only for certain gross sexual sins (see more at Matt 19:8–9).