Genesis to Revelation: Mark Leader Guide: A Comprehensive Verse-by-Verse Exploration of the Bible

By Orion N. Hutchinson

Study the entire Book of Mark, starting with the beginning of the gospel and ending with the movement from darkness to light. Some of the major ideas explored are: the master teacher, the miracle worker, down from the mountain, and the last mile of the way.
Leader Guide includes:

A verse-by-verse, in-depth look at the Scriptures.
Background material, including word studies and history of the biblical setting.
Answers to questions asked in the Participant Book.
Application of the Scripture to daily life situations.
Discussion suggestions.
A variety of study options.
Practical tips for leaders to use.


More than 3.5 million copies of the series have been sold.

This revision of the Abingdon classic Genesis to Revelation Series is a comprehensive, verse-by-verse, book-by-book study of the Bible based on the NIV. These studies help readers strengthen their understanding and appreciation of the Bible by enabling them to engage the Scripture on three levels:

What does the Bible say? Questions to consider while reading the passage for each session.
What does the passage mean? Unpacks key verses in the selected passage.
How does the Scripture relate to my life? Provides three major ideas that have meaning for our lives today. The meaning of the selected passages are made clear by considering such aspects as ancient customs, locations of places, and the meanings of words.


The meaning of the selected passages are made clear by considering such aspects as ancient customs, locations of places, and the meanings of words. The simple format makes the study easy to use. Includes maps and glossary with key pronunciation helps.
Updates will include:

New cover designs.
New interior designs.
Leader Guide per matching Participant Book (rather than multiple volumes in one book).
Updated to 2011 revision of the New International Version Translation (NIV).
Updated references to New Interpreters Dictionary of the Bible.
Include biblical chapters on the contents page beside session lesson titles for at-a-glance overview of biblical structure.
Include larger divisions within the contents page to reflect macro-structure of each biblical book. Ex: Genesis 1-11; Genesis 12-50; Exodus 1-15; Exodus 16-40; Isaiah 1-39; Isaiah 40-66.


The simple format makes the study easy to use. Each volume is 13 sessions.

• Language: English
• Publisher: Abingdon Press
• Release date: Mar 20, 2018
• ISBN: 9781501855054

Orion N. Hutchinson

Orion N. Hutchinson, Jr., was formerly the senior pastor of Memorial United Methodist Church of Thomasville, North Carolina. He is now serving as a preacher and teacher at Epworth Methodist Conference Center, St. Simons Island, Georgia.

Book preview

1

THE BEGINNING OF THE GOSPEL

Mark 1

DIMENSION ONE:

WHAT DOES THE BIBLE SAY?

Answer these questions by reading Mark 1

1. What is the task of the messenger as the prophet describes it? (1:2-3)

The task is to prepare the way for the Lord and make his paths straight.

2. What is the main message of John the Baptist? (1:4, 7)

John’s main message is repentance for the forgiveness of sins and the immediate coming of a great one who is more powerful than John.

3. What clothing does John the Baptist wear? (1:6)

He wears a garment made out of camel’s hair with a leather belt.

4. What food does he eat? (1:6)

He eats locusts and wild honey.

5. What is the first event in the life of Jesus that Mark records? (1:9)

The baptism of Jesus in the Jordan is the first event.

6. How does the Spirit appear on this occasion? (1:10)

The Spirit appears on him like a dove.

7. What does the voice from heaven say? (1:11)

You are my Son, whom I love; with you I am well pleased.

8. Where does Jesus go after this event? (1:12-13)

Jesus goes into the surrounding wilderness area.

9. What is the first message of Jesus according to Mark? (1:14-15)

The time has come. The kingdom of God has come near. Repent and believe the good news!

10. To whom does Jesus extend his invitation by the Sea of Galilee? (1:16, 19)

His invitation is extended to Simon and Andrew, James and John.

11. What is the first invitation Jesus extends? (1:17)

Come, follow me, and I will send you out to fish for people.

12. What is their response? (1:18)

At once they leave their nets and follow him.

13. What does Jesus do in the synagogue? (1:21)

He begins teaching.

14. What is the reaction of the people? (1:22, 27)

They are amazed because he teaches them as one who has authority, not as the teachers of the law. He teaches something new.

15. What disturbance takes place in the synagogue? (1:23-26)

A man with an impure spirit interrupts Jesus’ teaching by shouting questions while recognizing Jesus as the Holy One of God.

16. What happens next at the house of Simon and Andrew? (1:29-30)

Jesus ministers to Simon’s mother-in-law, who is ill with fever. He helps her up and the fever leaves her.

17. What two forms of ministry does Jesus pursue as he goes throughout Galilee? (1:39)

Jesus preaches in the synagogues and drives out demons.

18. What type of person does Mark now mention as coming to Jesus? (1:40)

Mark mentions a man who has leprosy.

19. How does Jesus help this man? (1:41)

Jesus touches him and cleanses him.

20. Then what does Jesus charge this man? (1:43-44)

Jesus warns the healed man not to discuss what has taken place with anyone except the priest. The man is to offer the traditional sacrifices of thanksgiving prescribed in the Jewish law, dating back to the days of Moses.

21. Instead, what does this man do? (1:45a)

He goes out and begins to talk freely about his healing and spreads the news.

22. What is the result for Jesus? (1:45b)

Jesus can no longer openly enter a town but travels in the country (in lonely places), and people come to him from everywhere.

DIMENSION TWO:

WHAT DOES THE BIBLE MEAN?

Introducing the Gospel of Mark

This study brings us to a unique account of Jesus’ life by an author with some convictions about the life of Jesus. A purpose of the teaching process should be to unveil those convictions that Mark held about the nature of Jesus and to discover how they are expressed and supported in the narrative events the author records.

A common assumption made about the author of this second Gospel account is that he was the companion of Christian emissaries mentioned in Acts (12:12 and 13:5; see also Colossians 4:10; 2 Timothy 4:11; Philemon 24; 1 Peter 5:13) by the name of John Mark. (John was his Jewish name, and Mark was his Roman name.) Of course, nowhere in the account itself is Mark identified as its author. In honesty we must admit that often the names of prominent persons were attached to ancient writings to assure that they would be read. However, that the strength and endurance of the tradition that Mark was the author or editor has not been seriously challenged by research lends support to the presumption that the Gospel has come to us from his influence, if not from his hand. One interesting idea that has some support from Scripture (1 Peter 5:13) and the writings of early church fathers (for example, Papias and Eusebius) is that Mark had a close relationship with Peter. Mark became Peter’s secretary, recording what Peter preached concerning Jesus’ words and deeds. If this is true, then Mark may well have learned some of the contents of his account from Peter.

Dr. Ernest F. Scott, a distinguished New Testament scholar, described the Gospel of Mark in a lecture as the most important book ever written. Ask participants to guess why he would make such a bold statement. The reasons they give now may be few. When this study of Mark is completed, the question could be asked again to see if more reasons have become apparent.

The Gospel of Mark stands out as unique among the Gospels for several reasons. First, Mark is the shortest and most concise of the four accounts. Second, Mark is regarded by most scholars as the first Gospel written, probably around AD 65–70. One strong evidence for this early dating is that most of Mark’s material is included in Matthew and Luke, often word for word. Third, Mark writes against the backdrop of strong skepticism by Jews and non-Jews about Jesus and the Christian gospel and the impending threat of persecution against the Christian community. Many persons were wavering on the brink of belief versus nonbelief. This author, more out of a sense of urgency than literary polish, wanted to affirm widely and reliably the good news that Jesus is the Christ, the Son of God. He accomplished his purpose through using the collected evidence of one or more eyewitnesses.

Mark 1:1-11. Note that the gospel is the good news about Jesus the Messiah. Point out to participants that, technically speaking, we have only one gospel—the gospel of Jesus Christ. The good news is of him. The biographical accounts we have in the New Testament are gospels of Jesus Christ according to Matthew, Mark, Luke, and John. A spiritual truth underlies this use of words: the good news is of Jesus’ coming, not of our doings or of our ideas about his doings. Although by habit we may speak of the Gospel of Mark, more accurately the title might be the Gospel of Jesus Christ as Brought to Us by Mark. The writers of these accounts serve as evangelists, bringing us the good news. (Euangelion, the Greek word for good news is the source of our term evangelism.)

The first chapter of Mark gives us not only his theme but also an insight into his methods of presenting that theme. First, largely for the enlightenment of his readers, he begins by placing Jesus in the Old Testament traditions of expectation. Over many generations the belief had arisen, stimulated by the preaching of prophets such as Malachi and Isaiah, that God would enter human history in a special way. Increasingly, it was felt this would be through a person called a messiah (anointed one), who would be preceded by a messenger of announcement. Some even taught that Elijah would return to earth to serve in this role. Thus Mark introduces Jesus to us as one who, introduced by a spokesman like Elijah, is fulfilling God’s promises and who acts with the authority of God.

Mark 1:12-13. Although this reference to Jesus in the wilderness is brief, it can stimulate many important questions for discussion. For instance, Why, immediately after the exhilarating experience of baptism with God’s Spirit hovering near to bless and encourage, does this desolate dark month of the soul occur? Does it happen that way to us? What do we encounter after our moments of high inspiration—more inspiration or struggles to endure? Strikingly, in this account Satan seems to be closest just after God has been closest.

Yet also note that ministering spirits were with Jesus to sustain his body and soul in the wilderness. Mark begins the story of Jesus by recalling Jesus’ power against the Satan (the Adversary). This means that what happens in the life of Jesus is a spiritual battle against the temptations, power conflicts, misunderstandings, competitions, and resentments spawned by the Satan, not just a mere earthly event.

Mark 1:14-20. Note here that Jesus, when John the Baptist is arrested, in essence picks up John’s message to be certain it is heard (1:14-15). The proclamation of the Kingdom’s nearness is followed by the invitation to the fishermen. Jesus gives a new task to the fishermen. The new task is doing what Jesus does, traveling with Jesus. We must understand that this new way of life with Jesus will result in new ways of acting, thinking, and perceiving.

What interrelation is here that your group members may explore? Also ask the group, What is the nature of this invitation Jesus extends to the fishermen? Is it simply to be his traveling companions? What do you think it meant to these persons to leave their nets and their father in order to follow Jesus? What would leaving all look like today?

Mark 1:21-45. To understand these segments properly, you may need to understand some overarching developments that are taking place here. The Gospel of Mark tells us of Jesus’ meeting with an impure spirit in a synagogue. For Mark, the miracle is an evidence of the authority of Jesus’ teaching (1:21-22). According to Mark, nothing is settled in the miracle itself, so long as we do not accept Jesus who breaks through between evil and good. As you move through Mark shift your focus back and forth between the specific and the general—the specific happening recorded and the general convictions of the author as they are unveiled or supported by the happening.

You may want to begin to place on chalkboard or a large sheet of paper the basic convictions about Jesus, humanity, and God’s processes of working that Mark is identifying through the events in his narrative. Then as you move along, the group could identify which conviction is expressed or illustrated through the narrative.

Note, for instance, that Mark identifies Jesus as a person of authority (1:22). Mark makes this identification in general ways in this chapter. Jesus is first introduced as one whom John the Baptist says is more powerful than I (1:7). Mark then introduces Jesus as one with power or authority over Satan and the wild animals (1:13), fishermen involved in the important task of pursuing their livelihood (1:16, 19), his synagogue congregation (1:21, 27), impure spirits (1:26, 32), the diseased (1:30, 34), and the outcast (1:40).

Note also the two sides of the personhood of Jesus as portrayed by Mark. On the one hand is the public person: preaching (1:14), teaching (1:21), traveling (1:38), and immersed in meeting human need (1:30-32, 39, 40). On the other hand is the private person: alone in the wilderness (1:12), in one-to-one dialogues (1:17, 29, 40), going out to a solitary place (1:35), and desiring nothing to be said publicly about his ministries (1:44). Invite participants to find the public person and the private person in this chapter.

Jesus is also portrayed as a person with a combination of divine power and human empathy. He is sanctioned by God’s Spirit, but he is drawn toward humanity in need either by the size of the need (1:32, 37, 45) or by bridging the distance from society created by the need (persons with mental illness, 1:23; diseases that are physically repulsive, 1:40).

These are insights about Jesus to which Mark introduces us immediately but that will reappear as we continue the journey with Jesus guided by Mark.

DIMENSION THREE:

WHAT DOES THE BIBLE MEAN TO ME?

The group members may discuss the following topics or use the material that is in the participant book.

Jesus as a New Possibility

The material in Mark 1 lends itself to a discussion focusing on two very important questions related to Jesus: Who is he? What response shall we make to him?

Mark testifies at the outset to his own conviction about who Jesus is. All of Mark’s account will have as its intention to bear witness to that truth. It is Jesus the Messiah, the Son of God who is being introduced and defended to the reader.

Some of your group members may never have wrestled with the question, What do I personally believe about Jesus? Most of us have simply accepted the inherited tradition of Christian conviction with little question. The beginning of the study of Mark affords the leader an excellent opportunity to raise the question as to one’s own convictions about Jesus. The study of Mark can then become a joint pilgrimage toward a faith about Jesus that is personal and lasting.

One way to initiate some discussion about your group members’ personal belief in Jesus without being personally threatening is to ask whether they feel people, even in the church, seriously ponder the question as to who Jesus is or what they personally believe about him. Following this discussion, you might move in the direction of inviting participants to share how their own understanding and convictions about Jesus have changed through the years.

As the leader, feel free to share at the appropriate time your convictions about Jesus. You have your own witness to make that can help others. However, you will need to be cautious that you do not state your convictions in such a way that others then feel hesitant to express differing views or feel defensive to the point of not sharing their own doubts or uncertainties with the