The Deity of Christ Manifested

In this part of the sermon: Martin introduces the sermon by placing the events of Mark 11:11-19 within the context of Passion Week, beginning with Jesus' triumphal entry as the Messianic King. He reviews…

Martin suggests Jesus spent a restless night, perhaps in prayer and fasting, before the second day of Passion Week, to highlight the intensity and significance of the events that followed.

Her mother cried Bailey her mother, and she cried that, but not me. Her mother cried Bailey her mother. à la Marie doctor capitalize après sonüyorum sois façade im regal. the very stones would cry out for he is determined that men will know that the things that transpire during the passion week transpire in the life history of God's appointed messianic king who came precisely as Zechariah had promised in Zechariah 9 and verse 9 and behold thy king comes unto thee meek riding upon an ass lowly upon a colt the foal of an ass and on that first day he concludes his activities as we read in verse 1...

7:19 - 8:37 Read in full sermon

The point: Are you comfortable in the presence of a Jesus who curses and who cleanses?

He illustrates how many people are comfortable with Jesus riding meekly on a donkey but become 'skittish' when confronted with the same Jesus cursing a fig tree and violently cleansing the temple, challenging their selective view of Christ.

under the tutelage of Peter, in recounting those two central events of day two in the Passion Week, the cursing of the tree, and the cleansing of the temple. And we made but one very simple, but vital point of application after opening up the content of those two incidents, and that point of application was this. It came in the form of a question, and the question is, are you comfortable in the presence of a Jesus who curses and who cleanses? Many out of human sentiment feel very comfortable in the presence of a Jesus whose kingship is manifested in the context of the peace and the peace of Go...

10:00 - 10:55 Read in full sermon

In this part of the sermon: Martin transitions to the sermon's main point: the vivid demonstrations of Christ's true deity in the same incidents. He defines deity as possessing all unique attributes of God…

Martin points out that the cursing of the fig tree is the only pure, unmixed miracle of destruction in the Gospels, emphasizing its unique nature as a demonstration of Christ's power.

Now most Bible students are careful to point out that this is the only unmingling found anywhere in the Gospel records. In conjunction with the casting out of the demons from the demoniac, which was the positive side of the miracle, there was a miracle of destruction. In the drowning of the 3,000 swine, as we studied that earlier in Mark's Gospel. But here is a miracle of destruction, pure, simple, unmixed destruction.

22:56 - 23:33 Read in full sermon

In this part of the sermon: He continues to explain the necessity of Christ's deity for His intercession, which is both empathetic (due to humanity) and universally accessible (due to deity). Christ's deity…

He uses the example of a saint struggling behind the Iron Curtain and another fighting sleep in church to illustrate how Christ's deity allows Him to be universally accessible and empathetically succor all His saints simultaneously, regardless of their location or specific need.

And as He intercedes for us, there is that bond of true humanity. So we feel in the midst of our weakness, in the midst of the torture of our own struggle with sin, that we can go to one who empathizes, who sympathizes, who can succor us, not mechanically, but empathetically and with all of His heart. If He were only a man, and could empathize, how in the world could He be universally accessible to all of His struggling saints around the globe? How could He be accessible in this very hour to that saint struggling behind the Iron Curtain, faced in the next hours with the decision of denying Chr...

38:15 - 39:42 Read in full sermon

In this part of the sermon: He introduces the third point: intimations of Christ's universal accessibility. The cursing of the fig tree parabolically declared Israel's barrenness and impending judgment…

Martin explains that the cursing of the fig tree was a parabolic action, similar to how Old Testament prophets acted out their messages, symbolizing Israel's spiritual barrenness despite outward profession.

Now, for our purposes this morning, I cannot demonstrate from the other passages, as I hope to do in our next study, that the cursing of the fig tree was indeed a parabolic action. The Lord was doing what so often the prophets did, when their message came in the form of an acted out parable. Or came to them in terms of a vision, that was parabolic, which they declared unto the people. And I know of no responsible bible believing commentators who do not agree that in this cursing of the fig tree our Lord is symbolically declaring...

53:44 - 54:29 Read in full sermon

In this part of the sermon: He introduces the third point: intimations of Christ's universal accessibility. The cursing of the fig tree parabolically declared Israel's barrenness and impending judgment…

He uses Israel's self-perception as 'God's pet' and their belief that being associated with the temple guaranteed safety, even while living immorally, to illustrate their misunderstanding of God's purposes for the temple and their role as a light to the Gentiles.

And he says, My house from the very beginning was to be a house of prayer for all the nations. The promise to Abraham was this, In thee shall all of the earth be blessed. And Israel forgot that tremendous privilege that was hers to be a light unto the Gentiles. And instead of regarding herself as favored in sovereign grace, and being humbled, and fulfilling the purposes of that grace, in being a witness to the nations, she regarded herself as God's pet that could do no wrong, and could even carry out the most high-handed indifference to God's law, and yet be safe so long as she was found in th...

56:46 - 57:56 Read in full sermon

In this part of the sermon: He introduces the third point: intimations of Christ's universal accessibility. The cursing of the fig tree parabolically declared Israel's barrenness and impending judgment…

He uses Peter's metaphor of the 'temple made up of living stones' to describe the newly constituted church, composed of believers from all nations, contrasting it with the literal earthly temple.

Jeremiah says, You've turned the temple into a cave of brigands. You carry out your immoral life, and the temple has become your cave, where you sit and gloat in the fruit of your spoils. It has ceased to be what it was intended to be, a house of prayer for all, and as Christ comes and cleanses the temple, the literal earthly temple, in the week of his passion, he's giving an intimation that as he goes on through the rest of that week and gives himself up to the hands of Gentiles, and is crucified and slain, it is that the newly constituted temple, not of granite, not of the stone quarried fro...

57:56 - 59:22 Read in full sermon

The point: Let us cry to God that even during these days what was intimated by our Lord on the way to the cross He could not lose sight of the fact He was going to that cross to redeem a innumerable number out of every kindred, tri…

Martin cites Paul's desire to go to Spain, a frontier beyond the fully preached gospel in the Roman Empire, to illustrate the apostle's heart for unreached peoples and challenge the audience to a similar global vision.

He now says in language, that cannot be mistaken, make disciples of all Taethne, of all of the nations, what I have done and what I am and what I will do from the right hand of my Father when I send forth my Spirit in visions, all of the nations. And then we read the glorious conquest that we've just completed as we've read the book of Acts in our consecutive reading, how from Jerusalem, how from Jerusalem, the gospel goes out to Judea and Samaria. And now we've taken up the book of Romans where Paul says, I have fully preached the gospel in all of the parts of the Roman Empire. I hope to come...

59:22 - 60:27 Read in full sermon