Jeff Shelnutt Sermons

The six hours that Jesus hung dying on a Roman cross were simultaneously the most tragic and glorious hours in human history. Though taunted and mocked, Jesus refused to save Himself so that you and I might be saved. Mark does not record everything Jesus said from the cross. He does draw our attention to the final question/prayer Jesus offers to His Father, and to the loud cry with which He dies. As the curtain in the temple is torn from top to bottom, the first Gentile confesses Jesus as the Son of God.

Jesus is mocked by Roman soldiers as King of the Jews. The scourging Jesus received keeps Him from having the strength to carry His own cross to Golgotha. Only Jesus can die on the cross for the sins of the world, but Simon of Cyrene is the first to literally "take up his cross and follow" Jesus. With a characteristic understatement, Mark notes "they crucified Him." So begins the excruciatingly painful and humiliating process of Jesus' death on a cross. The One accused of being King of the Jews is the One before whom every knee will one day bow.

As the Passover pilgrim travels toward Jerusalem, he sings this Song of Ascent to his Helper. The Helper is present on your journey, consistently watches over you, is precise in His care, and takes you through the trial, not around it.

Having been charged with the capital crime of blasphemy by the Sanhedrin, Jesus is brought before Pontius Pilate. If He is actually to be put to death, then Jesus must be found guilty of high treason by the Roman governor of Judea. Jesus intrigues Pilate, and the governor is not at all convinced of Jesus' guilt, though he is convinced of the chief priests' envy of Jesus. In an attempt to please the crowd, Pilate reluctantly agrees to Jesus' crucifixion. The release of Barabbas gives us a picture of the Gospel of God's grace.

While Jesus was on trial before the Sanhedrin, Peter was on trial in the courtyard down below. While Jesus stood firm before His accusers, Peter fell before his. Unlike Judas, however, Peter's remorse led him to repentance and ultimately, to restoration. Peter's transformation from who hewas on the cold night before Jesus' crucifixion to who he became as an apostle of the early church was only possible through the power of the Helper Jesus promised to send.

After His arrest, Jesus is taken to the residence of the high priest for what essentially amounts to a show trial. The court proceedings are abnormal, if not illegal. The witnesses are pre-arranged and dishonest. The Sanhedrin condemning Jesus will make sure they end up where they want to be. Jesus openly confesses to being Israel's Messiah, and more besides. The Son of God is charged with blasphemy for claiming divinity. What the Sanhedrin doesn't know as they sit in judgment upon Jesus is that they are the ones who are really being judged.

What does Judas' betrayal and the disciples' flight at the arrest of Jesus teach us? These things teach us about our need to practice repentance and to embrace disappointment. Not only this, but we see in the unnamed man who fled naked from the scene our need to be covered--not with a garment of our own making, but with the garment of righteousness provided through the death and resurrection of Jesus Christ.

As Jesus prays in the Garden of Gethsemane, we observe three components of His prayer that apply to our own praying. Peter, James, and John are to be spiritually alert during this time, yet they fall asleep. Though we learn about praying in the will of God, the experience Jesus has before His Father is unique. Only Jesus will ever be called to submit to the Cross, for only He could bear the punishment for the sins of the world. We can only begin to fathom the depths of dread and anguish Jesus felt, not as He contemplated physical death, but as accepted the hell of separation from the love of God that the Cross would entail.

Jesus tells the disciples they will scatter when the Shepherd is struck. In doing so, they will fulfill prophecy and make their own choices to flee. But even before they fail, Jesus promises restoration. Failure may take us by surprise, but not God. He uses our missteps, mistakes, and even disobedience for our refinement.

The last Passover Jesus shared with His disciples was also the first celebration of the Lord's Supper. Jesus sets a pattern for receiving the bread and the wine, a practice that the church is commanded to regularly observe. We seek to answer three questions from this passage. Why do we eat? Why do we drink? And, why do we sing?

As Jesus sends two of His disciples to prepare for His last Passover meal, He knows exactly what is coming. God has a plan. Both Jesus and Judas choose to be a part of it. Jesus will choose to do that which is pleasing to His Father, just as it is written. Judas will choose to do that which brings condemnation down upon himself, just as it is written. Every Passover since Moses focused on freedom from physical slavery. From this point forward, Passover will represent freedom from spiritual bondage.

Of all the things Jesus did and said, and of all the interactions He had with people during His earthly ministry, it was the action of the woman in this passage that Jesus said would be spoken of wherever the Gospel is preached. Her pouring out the very expensive perfume upon His head was an act of worship. Its impact was the aroma of worship. And the cost of her worship gave insight into the cost of the sacrifice Jesus will shortly make.

With a parable, Jesus once more reminds His four disciples that a sign will precede the destruction the temple, a judgment on its system that came to pass in 70 AD. Jesus also speaks of the unknowability of His own return--only that it will be sudden and unexpected. To be found ready is to be found faithful.

Jesus now turns to answering the question, "What will be the sign when all these things are going to be fulfilled?" In mentioning the "abomination of desolation," Jesus refers to an event that has occurred in the past, something that will occur in the near future, and a situation that will also unfold at His second coming.

Mark 13 is a notoriously difficult chapter to interpret. Is Jesus talking about the destruction of the temple, or about His second coming.? The answer is both. Though we still must distinguish between the two as we make our way through the chapter. In this first section, Jesus is answering the question: "When will these things be?" He give three false signs, followed by a true sign--the sign of persecution.

This is Jesus' last recorded teaching by Mark in the temple courts. He first denounces certain scribes for bringing glory to themselves. He then contrasts this with a certain widow who brings glory to God by what she offers. Our giving is both a window into our hearts and a means of reorienting our hearts toward God.

King David suffered severe consequences for the sin he committed and covered up. Yet, when his son died according to divine decree, David did not grow bitter. Instead, he worshiped. David's reaction reveals the reality of an afterlife. His words point us to the Descendent of David who alone brings us into the presence of God.

After answering four questions in the temple courts, it is now Jesus' turn to ask a question. He actually asks two, both about how the son of David can also be the promised Messiah. What may sound strange and irrelevant to our modern ears is actually a category-bursting revelation to Jesus' hearers. Because Jesus is both a Davidic King and the Messiah, the enemies He came to defeat are not physical, but spiritual.

After three hostile questions, Jesus receives a question from what appears to be a genuine seeker. His query about the foremost commandment is not a new one. Jesus sums up the whole Law of Moses in two commands. Because Jesus was consumed by love for God and love for His neighbor, we too can be consumed by the love of God.

To reject a belief in resurrection is to deny God's power and to misread the Scriptures, so Jesus tells the Sadducees who confront Him in the temple courts. But even those who believe in resurrection often confuse and conflate this life with the reality of the next. We need a functional belief in resurrection, as well as new categories for conceiving it. In only a few short days, Jesus would rise from the dead, proving that resurrection really is coming for all.

On Monday of Jesus' final week, He curses the fig tree on His way into Jerusalem. In a dramatic illustration of what's to come for the temple and its system, Jesus offers insight into how He is the true Temple and the only way to the Father. Nothing is impossible for God. Our prayers are not hindered by God's ability but by our lack of faith.

Jesus is confronted by Pharisees in the temple courts with a political question designed to ensnare Him. Jesus amazes everyone with His theological answer, even as He refuses to conform to the parameters they laid down. In this passage, we discover what belongs to Caesar, but more importantly, what belongs to God. Jesus' answer also gives us principles to consider when wrestling with questions of church and state.

The parable of the vineyard is less about the wicked actions of the tenants and more about the longsuffering of the owner. Jesus continues to address the question of His authority. Through this parable we see that God pursues, God loves, and, God works in unsearchable ways.

Jesus is questioned about His authority to cleanse the temple. He answers with a question of His own that seems unrelated, but is completely relevant--a question about John the Baptist. From this interaction we learn from where authority is derived, whose in control, and the light by which we see.

We often read the cursing of the fig tree and the cleansing of the temple as two separate events. But Mark in his gospel ties them together. In this way we not only learn something about Jesus in relation to the temple, but also something about prayer in relation to faith and forgiveness.

As Jesus approaches Jerusalem for the final time, He sends out two disciples on a seemingly mundane task. The significance of the moment when Jesus rides up to the gates of the city on a donkey is lost on most in the crowd. This passage teaches us about the quiet impact of humility and the hidden power of obedience.

This last healing miracle in the Gospel of Mark comes right on the heels of Jesus' extensive teaching about discipleship. Surprisingly, we find that the blind man, Bartimaeus, is the model disciple. Though he initially finds what he doesn't seek, after receiving an immediate answer to his request for sight, Bartimaeus responds by following Jesus on the road.

As Jesus continues to go up the Jerusalem, His disciples are amazed and His followers are afraid. The way up is down in the kingdom of God, as Jesus, for the third time, makes clear when He prophesies His own death and resurrection. John and James ask for positions of prominence in the coming glory of the kingdom. Though their desire to be closer to Jesus is commendable, Jesus makes it clear they do not understand the kingdom's dynamics. Yet, they will. Finally, Jesus teaches the Twelve about true leadership and the disciple's call to be a slave to all.

The rich young man walks away, unable to part from his riches in order to follow Jesus. Jesus uses this opportunity to teach the Twelve about a disciple's relationship to possessions. In this passage we learn about the danger of wealth, the impossibility of salvation, and the blessing of poverty.

A young, sincere, and zealous seeker comes to Jesus inquiring about eternal life. The answer he receives sends him away sad and grieving. Though he asked the right question, he could not ultimately accept the answer. His present treasure kept him from eternal riches because it prevented him from following Jesus. The Law reveals not only our sin, but our need. The Law also points us to the only One who can deal with our sin and meet our deepest need.

This is the only time in Mark's gospel when Jesus is said to be "indignant." His disciples rebuke children brought to Him, and Jesus uses this as an opportunity to let them know why their attitude is the opposite of that which should mark a follower of His. We answer three questions about discipleship from this passage: 1) What are we called to do?; 2) How are we called to come?; and 3) What are we called to receive?

The closer Jesus gets to Jerusalem, the more specific His claims about discipleship become. Certain Pharisees approach Jesus, posing a question about divorce. They are not sincere, but testing Him. Jesus takes the opportunity to remind them of God's intention for marriage. Jesus' abbreviated teaching on marriage, divorce, and remarriage is set against the theological backdrop of the Old Testament and the historical context of First Century Judaism.

The new year is an excellent time to polish our spiritual lenses. Psalm 96 helps us to do just that. The whole world is called to worship. Therefore, the whole world is summoned to enter the church--to become a part of the people of God. Creation, along with Christians, are longing for the Judge to return. For only then will everything will be set right. In the meantime, we have a mission: to make God's glory known among the nations.

Israel faced an Assyrian threat that would eventually bring an end to the northern kingdom. King Ahaz of Judah was spiritually compromised by seeking help from the the Assyrians instead of trusting the LORD. Isaiah promises a child, a son, who will be born not just for Israel and Judah, but for us all. And this Messiah will meet our need for truth, security, belonging, and peace. The shalom sin has stolen, the baby born in Bethlehem will restore.

Joseph is called by Scripture a "righteous" man. His righteousness was demonstrated in the way he acted toward Mary and her pregnancy. Though we aren't told much about Joseph, his namesake, Joseph in Genesis, informs our understanding of this man chosen to be the earthly father of Jesus. Though both Josephs were righteous men, they still did not possess the righteousness of God. They, like us, must be gifted a righteousness outside of themselves that comes from God. This is why the Baby in the feeding trough was born, that this gift of God's righteousness might be available to all.

Closing out a conversation with His disciples in a private house in Galilee, Jesus warns of the severity of causing a fellow believer to stumble. He then proceeds to speak of the seriousness of sin, the pervasiveness of sin, the consequences of sin, and the sacrifice for sin. Every disciple is salted with fire. The sacrifice for sin has been made, therefore, we offer ourselves as living sacrifices.

John and the other disciples are troubled about a man who is casting out demons in the name of Jesus without Jesus' authorization. From Jesus' response, we see that there are two extremes to avoid when it comes to evaluating those on the "outside." They are elitism and religious relativism. Jesus offers three reasons to not prevent others from operating by faith in His name.

Jesus passes through Galilee for the last time before His final trip to Jerusalem with His disciples. On the road, Jesus tells the twelve once again what will happen to Him. But all they discuss is who is the greatest among them. In a house in Capernaum, Jesus proceeds to explain to the disciples the true path to greatness: servitude. The kingdom of God does not operate like the kingdoms of men. To receive the insignificant and overlooked in Jesus' name is to receive Him.

Descending from the mountain , Jesus finds a large crowd waiting for Him, His disciples arguing with some scribes, and a man whose demon-possessed son Jesus' disciples could not help. True faith is about quality, not quantity. The quality of faith is measured by faith's focus. The disciples could not cast out the evil spirit because they did not maintain a lifeline with God through prayer.

As three of Jesus' disciples descend from their high mountain experience with Him, they discuss what it means for Jesus to rise from the dead. In their inability to grasp the plain explanation, they digress into discussing Elijah, whom they just saw on the mountain top. We see in this passage three things that bring understanding: the resurrection, fulfilled prophecy, and suffering.

Jesus takes three of His disciples onto a high mountain and begins to shine with the brilliance of the glory of God. Moses and Elijah appear and converse with the transfigured Jesus. From this passage we learn about high mountain experiences with God, how they are misunderstood, and how to apply them to our everyday lives.

After confirming to His disciples that He is the promised Messiah of Israel, Jesus calls the crowds to Himself. Speaking to the twelve and and to anyone who desires to come after Him, Jesus declares a three-part condition for discipleship. He then follows this condition with three illustrations. No one follows Jesus to become worthy. Rather, one follows because He is worthy.

This passage is the turning point of Mark's Gospel. Peter declares Jesus to be the Messiah, and immediately turns around and rebukes Him. As Jesus begins His journey toward Jerusalem, He also begins to make clear the implications of discipleship. Man's interests are not only not God's interests, they are actually opposed to God, which sources them in the Adversary.

With the first time in Jesus' ministry that He restores sight to a blind man, Jesus chooses to heal him in a two-stage process. He does this in order to help Peter and the other disciples understand what He is doing in their lives. But there is also a lesson here for every Christian. With the first touch, the cross works for us. With the second touch, the cross works in us.

Jesus is confronted by Galilean Pharisees once again before crossing the lake with His disciples. As He warns the twelve about the leaven of the Pharisees and Herod, the disciples struggle to understand and believe His words. The remedy for the hard-heartedness that arises from an unbelieving heart is remembering. Remember what God has done. The very sign from heaven the Pharisees demanded Jesus had already given.

This is the second mass feeding miracle of Jesus recorded by Mark. It is remarkably similar to the first. But there are a couple differences. And it is these differences that show us why the "feeding of the four thousand" is significant and instructive. There are three questions answered in this passage: 1) What do you have? 2) What does God want? and 3) What do they need?

Before returning to the western side of the Sea of Galilee, Jesus takes a very out-of-the way loop from Tyre north to Sidon and then back down to Israel. Though we can know God's character and will, we don't often know God's ways. Entering into the Gentile-dense Decapolis, Jesus is brought a deaf and mute man. After taking him away from the crowd to heal him, Jesus also teaches us a lesson about hearing God's voice and responding as a witness to what He has done in our lives.

For the first and only time Jesus ventures outside of the borders of ancient Israel. While seeking solitude with His disciples, He is approached by a woman whose daughter has an unclean spirit. In fact, everything about this woman and her situation is "unclean." However, she understands the mission of Jesus in a way that even His own disciples don't grasp. And her faith is rewarded.

Jesus moves from addressing the Pharisees, to the crowds, to His disciples. Whereas our tendency is to always focus on the outside, Jesus makes clear that it is the heart we must recognize as the source of uncleanness. Because what to eat and who to eat with will become such a major point of conflict in the early church, Mark addresses the issue through the teaching of Jesus. If we neglect to allow God to change our hearts, our efforts to please God are futile.

The Pharisees and scribes once again confront Jesus; this time concerning His disciples' failure to follow the "tradition of the elders." Any time we follow man's word to the exclusion of God's, it brings death, not life. We see a digression in this passage. First, there is a going beyond God's Word. Then, there is an elevation of man's word. And finally, God's Word is discarded.