Mark 1.1-15

Title: The Gospel

Text: Mk 1.1-15; 15.33-38

Introduction: Thank you, Sam, for reading our text this morning; Today we begin our study in Mark. Question: Why Mark? Why not the marks of the church or some other text?

1. Usually, I like to move to an OT book after preaching through a NT book. However, we’re in the OT on Wednesday night – and will be for a while.
2. The Gospel. I want to focus on Jesus – His acts, His mercy, His words, His love. I think this will be good for us.
3. With 4 Gospels, this one is the shortest, the first, most likely comes from Peter.

As a young man, Mark was my least favorite Gospel. I’ve usually run to the other three gospels when I’m looking for stories. Mt 28.18-20; Luke 23 and the thief on the Cross; John and his alternate perspective. Matthew and John were disciples. Luke had done thorough research. But Mark, Mark always seemed to me to be thrown together and condensed. There seemed to be no rhyme or reason. For me, Mark seemed chaotic compared to the other Gospels.

However, after having studied Mark for some years now, I see the beauty of Mark’s story. I see it all so much clearer. I see organization and deep thought in each section. I understand now that Mark had a purpose in mind. And, what makes it even more incredible is that Mark didn’t have Mt, Lk and Jn to lean on.

No, as a matter of fact, I see that a great debt of gratitude is owed to Mark. He learned what he recorded here from Peter. He traveled with Paul and Barnabas – both together and one on one – and learned from them. His goal and his purpose in writing this book is different than that of Matthew or Luke or even John. He was a trailblazer who saw the need to get this story down in book form for future generations because, before this book, there was only oral tradition being passed along. He saw the need and rose to the occasion.

You’re there in Mark 1.1. Let’s read that together. Rd Mk 1.1; an incomplete sentence. There is no verb! That tells us that it was probably the Title of this little book. Your title probably reads: Mark or the Gospel according to Mark. The Greek text simply reads According to Mark. That Title and the one in your Bible was added later. Verse 1 is probably Mark’s title: The beginning of the gospel of Jesus Christ, the Son of God.

Now, before we look at this title, let’s look at this person, Mark. It would be fun to outline for you all of the evidence pointing us toward John Mark, the helper to Barnabas and Paul. But, we just don’t have time. You’ll have to trust that for nearly 2,000 years, the church has understood John Mark to be the writer. Here is what we’re confident of:

This Mark is the same John Mark who worked with Barnabas and Paul in Acts 13. And he also worked with Peter in Rome (1 Pet 5.13; ). That’s right, that Simon Peter: the one who denied Christ three times; the one who continually put his foot in his mouth. Furthermore, there is strong evidence to suggest that John Mark got his information for this gospel from Peter and his testimony of these things. That should make it more interesting as you read about Peter in these passages.

This Gospel appears to have been written shortly after Peter’s death. Maybe Mark realized there was a deep need for such a book as he watched one of the eyewitnesses to Christ pass from this earth.

As we make our way through Mark, I want to point out to you that I want to focus just on what Mark shares. It is important that you know this. When Mark was written, there were no others with which to compare it. I want you to get that feeling. Sure, I’ll mention the other gospels and relate what you probably already know, but for the most part – we will stick to Mark’s storyline. I want to sort of pretend we don’t have the ‘extras’ in the other Gospels.

Mark was most likely writing this book for the Christians in Rome – and he’s writing from Rome, where he had been working with Peter before Peter’s death.

So, let’s break his title down:

• The Beginning: not like John’s gospel – not that far back. Not like Genesis – that’s not his starting point. His starting point is clarified in the next couple of verses. Malachi and Isaiah talked about this Messiah’s coming. That’s his starting point. He points back to the prophets as the starting point.
• Gospel: εὐαγγέλιον – transliterated is evangelism. εὐ – means well or good. αγγέλοs – is the word for which we get angel – or messenger. αγγέλιον means message. So we have good message or good news. Mark here is the 1st one to use this word this way. His is the 1st gospel.
• Jesus – the gospel, the message of Jesus can be understood in two ways:
  • as the message about Jesus. Mark might be saying I’m going to tell you about him.
  • the message Jesus proclaimed. Mark might be saying I’m going to tell you what he preached. Both work here, for they are the same.
• Christ – anointed one or Messiah. Your translation could read: Jesus, the Messiah, the Son of God.
• Son of God – I think Mark is up to something here:
  • Jesus, his earthly name, He was human.
  • Christ, the Messiah of the Jewish people, and the world. These messianic implications would go all the way back to the Davidic covenant.
  • Son of God – a theological delineation. Yes, fully human, but also – fully God. We’ll see more of that in a moment. We’ll see this is an important element that flows through this book, and is a part of the climax to the story at the end.

Mark affirms for us that this beginning was foretold of by the prophets. He mentions Isaiah here (as it is written in), but he references from both Malachi and Isaiah. Let’s look at these passages:

            Malachi 3.1 – “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. He clearly tells us of someone who will come proclaiming, announcing, and heralding the coming of the Lord. Mark, then quotes from Isaiah to clarify for us this: 40 Comfort, comfort my people, says your God.

²    Speak tenderly to Jerusalem,

and cry to her

       that her warfare is ended,

that her iniquity is pardoned,

       that she has received from the Lord’s hand

double for all her sins.

³    A voice cries:

       “In the wilderness prepare the way of the Lord;

make straight in the desert a highway for our God.

⁴    Every valley shall be lifted up,

and every mountain and hill be made low;

       the uneven ground shall become level,

and the rough places a plain.

⁵    And the glory of the Lord shall be revealed,

and all flesh shall see it together,

for the mouth of the Lord has spoken.”

John is this ‘voice crying in the wilderness’; we meet him in v. 4; Jesus is the Lord, the Messiah, the Son of God mentioned here; we meet him in v 9; let’s do that; rd v 4-8; rd v 9-11;

At this stage of the introduction, I think it would be interesting to note the different witnesses proclaiming this gospel – that Jesus is the Christ, the Son of God. I think that is more of Mark’s focus than telling us the whole story – like we see in other gospels. Note:

1. Mark tells us in his Title, v 1.
2. Malachi tells us in v 2.
3. Isaiah tells us in v 3.
4. John tells us in v 4-8. This Messiah is mightier than I, his sandals I’m not worthy to even stoop down and tie! John is pointing us to Jesus. And then…
5. The Trinity appears to validate this for us in v 9-11.
   • The Son comes to be baptized
   • The Spirit the heavens are torn open (the clouds don’t just part) and the Spirit descends upon Jesus as a witness
   • The Father himself testifies: You are my beloved Son; with you I am well pleased.

This might appear to be the end of the introduction – v 1 – the son of God; v 11 – the Father proclaims him to be his son. But I think there is more here; I think that Satan and the angels also declare who he is by their actions:

• There is Satan’s validation of who he is as he tries to test him – trying to trip him up; rd v 12-13
• He is with the wild beasts – this is unusual; Wild beast don’t usually act this way;
• The angels were ministering to him, giving their validation of who He is.

Listen, while no single testimony stands alone as valid in some eyes, the weight of these combined all scream at us: Behold, the lamb of God who takes away the sins of the world.

1.14-15 tell us that Jesus begins his ministry, even before he picks his disciples (1.16-20); rd v 14a; we won’t hear of John again in Mark, (we hear of John’s disciples in 2.18) but we won’t hear from the Baptizer again until we learn of his death in chapter 6. As John records in his gospel – this is something John the Baptist knew was coming – He must increase, but I must decrease.

And the increase of Christ’s popularity is what we see as he begins his ministry. Let’s continue – 1.14b-15; we see this word gospel again – a nice bookend to this section. Maybe this is the end of the Introduction.

This is common for Mark: bookends to sections where he is focusing on something important. Some scholars call this the top and the tail. They bring the story back to the beginning – in a way. I’ll do my best to point them out along the way. I will try, but I’ll forget from time to time.

Caveat: I know you enjoy digging deeper into a text. I do, too. I know you like to be… well, to put it in a negative term… spoon-fed. Hey, I do, too! It is so much fun, it is so enjoyable to sit at the feet of someone who has done the hard work. I know you feel the same way about WEBS. But here is the problem. If we dig down deep into one small passage, we’ll spend forever in one book.

Example: just verse 1; or just v 2-9; or just 11-13; Can you see that if we did that we would be in the book of Mark for 5-7 years? I only want to spend the next 4 months in Mark. It might take 6 months, but that isn’t the plan.

Turn to 15.33-37; Mark is making reference to the O.T. again. Here it is a reference to Psalm 22.1-18; And at his death something happens: rd 15.38 – ³⁸ And the curtain of the temple was torn in two, from top to bottom. This is the 2^nd time we’ve seen this word torn in Mark. Do you know it doesn’t appear at any other time in this book than the two we’ve seen? Mark uses this word torn only twice: Once when the heaven’s were being torn open and the Spirit descends upon the Messiah and here, when the curtain that separated the people from the presence of God was torn in two from top to bottom.

No man can make either one of those tears. Coincidence? I don’t think so. I think Mark’s goal here is to communicate to the reader that a way into the presence of God has been made. He came from heaven to earth and lived the perfect and sinless life, that he might make the payment of death on our behalf. His death opened a way into the holy of holies – the most holy place, that you and I might have access to God.

And if you’ve missed it somehow, look at v 39; Do you know in Mark, only one human makes this remark? The Centurion. God said it back in 1.15; Angels and Demons will declare it. But it isn’t until this moment that a person says it.

Conclusion: And this is our application – our take-aways:

Application:

1. The message of Mark is clear: Jesus, is the Christ, the promised messiah, Son of God. That means that God has done what he has promised by restoring the fracture relationship mankind had with him. This is the Gospel message. God is holy. Our sin has separated us from Him. Nothing we could ever do can remove this sin and repair this separation. (You can’t go to church enough; You can’t give enough money; you can’t serve on enough teams, boards or committees; you can’t go on enough mission trips; you can’t do anything to repair this fracture that sin has caused.) So, God, in his infinite, perfect mercy acted on our behalf and sent his Son to repair what was broken – to restore what we could never fix – to atone for our sin. The Bible says that our sin is what separates us from God. Isa. 59.1-2; Isa. 53.6 – we all like sheep have gone astray; each of us has turned to his own way; and the Lord has laid on him the iniquity of us all. 1 Corinthians 5.21- For our sake, God made him who knew no sin to be sin for us so that in him we might become the righteousness of God. Romans 6.23 – for the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
2. This information is too valuable to sit on. It demands your response. The response is simple and difficult. It is absolutely free and yet demands your all. Still, there is a moment when you make that decision to surrender your life to Christ. The Bible calls this faith. God says that you deserve death because of your sin. And then he says that if you’ll trust him, that is believe what he says, he will take your sins and consider them paid for in full in the death of his son, Jesus. All of you sin is placed upon Jesus on the cross where it is atoned and paid for in full. And all of his righteousness is placed upon you.
   1. ⁴ But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— ⁶ and raised us up with him and seated us with him in the heavenly places in Christ Jesus, ⁷ so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. Eph 2.4-7
   1. He died. He was buried in a borrowed tomb. He rose from the dead three days later. His resurrection gives us hope of our future resurrection.

Invitation: Listen, if you don’t have that hope… I want to give you a chance to respond to this hope I hold out before you now. By responding in faith, you can find the forgiveness of sins you just might have been seeking.

How should we concern ourselves in light of the history of the Lycus Valley?

Introduction: This morning we’re in Colossians 4.13-16; Revelation 1.9-22; and 3.14-22; So, we’re done with Colossians. I thoroughly enjoyed going through Colossians. Pray for me and our church as I make plans for our next study. Sometimes, it can feel overwhelming.

Context: This is the 7^th and final letter to the 7  Churches in Asia Minor from the Apostle, John. Some folks view this letter in light of the other 7 letters as presented in dispensations. The term is Premillennial Dispensationalism. The idea is that each of these letters represents time periods in Church History. For example, the first letter represents the church from 30-100 AD. A time of struggle and growth. The 2^nd church represents the time period of 100-300 AD – a time of severe persecution. Etc.

Just FYI, I am not a dispensationalist. I see this letter written to a real church with real problems. That is how I will approach it this morning.

Read: Revelation 1.9-20; 3.14-22

Focus: Christ reproves this church (Laodicea) for relying on itself (17a) and thinking that it was doing so well because it was doing so well by worldly standards. His reproof was based on the reality that they were in bad shape (17b) and needed to rely on Him and not themselves and their ‘success’.

Need: We need to evaluate ourselves and insure that we’re not relying on ourselves in any way; but, rather relying totally on Christ. We need to observe the churches in the Lycus Valley when they started and how they ended up. Likewise, each church must not rely on its laurels, but rather continually seek to humble itself, totally relying on Christ.

History: of Laodicea; Hierapolis – 6 miles north; Colossae – 10 miles East/Southeast; looking from Laodicea Eastward and slightly south toward Colossae, the mountains rise in the distance to some 8,000 ft. These three cities were located in the Lycus Valley on the Lycus River in what is modern day Turkey. In those days, it was the region of Phrygia.

1. Hierapolis was famous for its hot springs – famous for medicinal purposes.
2. Colossae had cool springs to feed it’s city on the river.
3. Archeological evidence indicates that Laodicea received its water via a remarkable aqueduct system made of stone pipes. It was hot at the source, but would cool as it flowed some six miles to Laodicea, being lukewarm when it got to the city. The problem is that the water contained a “calcium carbonate content’ that resulted in the water being impure and emetic – thus it made them sick to their stomachs, and even caused vomiting.

We know very little to nothing of the church in Hierapolis; she is referenced in Col. 4.13, as is the church at Laodicea; we also know whose house they met in; & that they get another letter that Paul wrote. rd 4.13-16; A couple of interesting historical facts about Laodicea:

1. In Roman times, Laodicea was the wealthiest city in Phrygia. Their financial independence was renown; the region was hit by earthquakes from time to time; and in particular, there was an earthquake the decimated the city in 60 AD, when Nero was emperor; Nero had, what we would call “a stimulus package” that would help them rebuild their city, but according to Tacitus, they accepted none of it, choosing to take care of things themselves; And they were successful at rebuilding their city without Govt. Assistance.
2. This particular area in the Lycus Valley was fertile and with rich soil, producing a wonderful agricultural economy; they also had a type of ‘black sheep’ that grazed in the area and produced beautiful, black wool used in making garments.

Ill.: rd Bruce: pg 8; his relation to Bruce Demarest;

3. There was a banking system in Laodicea which was second to none. The Roman Statesman and Philosopher, Cicero, wrote of cashing his treasury bills there.
4. Laodicea was also famous for its Medical School. It boasted of famous teachers and produced special ointments for medicinal purposes. Most specifically, this school produced an ointment of spices for the ears and a salve for the eyes.

Some of this History is probably review for some of you. But, I wanted to give a brief history, and acknowledge some of their successes because, as you’ll see, it applies to our text in multiple ways. It also gives us an understanding of the pride these people had.

t.s.: For Convenience, I’ve divided my message up into two main points this morning. As we look at this letter, we see how Jesus confronts the Laodiceans for their Self-Reliance and then calls them to abandon that and begin to rely on their Savior.

I. Relying on One’s Self (3.15-17)

exp.: Rd v 14-16; I know your works; let me just say that ‘works’ in themselves will always be insufficient in and of themselves! They give a sense of satisfaction that is simply momentary. I hear Jesus saying to them: You’re just like the putrid water that comes to you through your fancy aqueduct, and so you sicken me. But what is it that sickens Him?

1. I grew up hearing that Christ was sickened by a ‘half-hearted’ commitment; Christ is demanding here an unwavering, or undying commitment (hot) or a complete turning away (cold).
2. A newer, more recent interpretation is also that the terms hot and cold and lukewarm represent the waters from the other towns – Hierapolis and Colossae. Whereas the cold referred to as totally abandoning Christ, here the cold is beneficial. I wish that you were beneficial to me, but you’re not!
3. So what is it? Jesus says in verse 15, I know your works. So, it must have something to do with the work they were doing as a congregation.

Ill.: GK Beale believes that all of the works listed in the previous churches’ letters deal with their witness. And so, that must be the ‘work’ Jesus is talking about (their witness). He says, here’s what you think: rd v 17a;

• You’re rich
• You have prospered
• You need nothing

But the reality is (rd 17b) that you’re:

• Wretched – appears one other time; Rom 7.24; who can save me?
• Pitiable – also appears one other time; 1 Cor 15.19;

Consider from WEBS: (Source unknown)

• If there is no Hell, then there is no punishment for sin, and
• if there is no punishment for sin, then God is not just and
• if God is not just, then we do not need a Savior, and
• if we don’t need a Savior, then Jesus died in vain and
• if Jesus died in vain then He was a fool and we of all men are to be pitied because we have placed our faith in someone who was not who He said He was and did not do what He said He could do and did not come for the reason He claimed to have come and cannot give us what He said He could give us.

I get the idea that someone who plays the game of Christianity is no better off than the fool who is to be pitied because he’s wasted his life.

• Poor – worthless; Gal 4.9; going back to slavery!
• Blind – No surprises here; τυφλὸς; I was blind, but now I see;
• Naked – nothing surprising here: exposed, open, nothing to cover with;

ill.: we see this ‘ultimate sign of being in sin’ back in Gen 3; I’m amazed that Gen 1-2 we see them ‘uncovered’ and yet it was all ok;

app.: Our minds struggle with how it was originally designed – in their purity; but in their sinful state, we see they needed to be covered; that’s the picture here of how we appear in reality before God when we chose our own self-reliance. We are like the emperor who had no clothes!

t.s.: But Christ calls them to no longer rely on their own self sufficiency and, instead, to

II. Relying on One’s Savior (3.18-20)

exp.: Look at his titles in v 14; These self-descriptions of Jesus are here to declare his faithfulness; you can trust him;

• Perfect Faithfulness; You can trust him! He offers:
  • Perfect Counsel (v 18)
    • Purchase:
      • Gold – so you can be rich; not relying on your own finances7
      • Clothes – so that you won’t be naked; white vs. black wool
      • Medicine – So that you can see! Not that ointment you produce, real healing!
  • Perfect Provision – ‘from me’; your provision is lacking, mine is perfect.
  • Perfect Love – (v 19) displayed in discipline & reproof; we understand this, as we teach our children, as we discipline (disciple) our children
  • Perfect Relationship (v 20);
    • He initiates
    • But you got to respond!

Conclusion: I want to give you a chance to respond today – as a church and as individuals. Invitation to come to Christ.

Take away:

• Self-Perception is critical in determining Self-Reliance. That is, How do you see yourself as an individual and as a church? Listen, I want to be proud of Tarpley. I want to have a sense of pride in my walk. I do! I want to hold my head high at the mention of this congregation. I want you to do the same. But, in that same breath, I want my pride to stem from our walk with Christ. these people saw themselves as perfectly sufficient to meet their own needs.

Humility is a difficult trait to master. False humility reaps its own rewards which neither satisfy the soul nor the Master. It is different than humiliation, which comes when pride is the trait behind the actions.

• Be careful when measuring success and blessing. Neither of these is truly visible with the naked eye. Don’t confuse beauty of facilities and numerical growth as blessings and success. And by all means, don’t measure your success by the earthly standards set when comparing yourself with other communities of faith. What you have in savings doesn’t mark your success or failure.

Relationships: There is nothing more important in the church!

Title: Relationships: Nothing is more important!

Text: Colossians 4.7-18

CPT: Relationships are vital to ministry and function within the local church.

CPS: Nothing is more important than relationship in the church!

Introduction: I want to share with you today, the greatest theological teaching concerning the church that I’ve ever learned. I wish someone would have taught me this valuable tenet of the faith early on. I’m standing her wondering if this should be the first lesson of every disciple. I’d dare say a hearty “Amen.”

We learn early on, “What is the chief end of man?” Answer: “To glorify God and enjoy him forever.” The Westminster Confession

I wonder if the 1^st question should be: What is the most important activity of the church? There are 107 in the Shorter version – for children. We should make it 108! What is the most important activity of the church? Relationships!

In our text today we see people listed. This list is more than just some names. These are people who play a vital role in the on-going activity of the church. Let’s spend a few minutes getting to know each of these folks and then pull them all together at the end.

Transition: This first short list is classified as

I. The Carriers (7-9)

exp.: rd 4.7-8;

1. Tychicus – Acts 20.4; Eph 6.21; Titus 3.12; 2 Tim 4.12; The entrusted brother from Asia, who accompanies other brothers with the ‘collection’ to Jerusalem. We first meet him in Acts 20.4. Being selected to serve as one of these ‘Band of Brothers’, he is a trusted individual. And Paul is pretty tough on the men who serve with him. Tychicus is there in Ephesus when Paul tells the Ephesian leaders that he is headed to Jerusalem – even though he knows persecution and imprisonment await him. Tychicus travels to Jerusalem to deliver the gift from the Gentile churches. Paul entrusts him with this letter, the letter to the Ephesians. So entrusted is Tychicus, that he is selected to take Timothy’s place in Ephesus, as their pastor. He also pastored in Crete. And those are just the ministries we know of from Scripture.
2. Onesimus – rd. 4.9; Phm 10; ‘Useful’; When you read Philemon, you get the idea that Onesimus escaped from Philemon, and worse, stole from Philemon. What? We don’t know. Maybe food for his escape? Maybe clothes, or something of value that Onesimus could sell and get some money to make a new start. While in this new city, either Ephesus or Rome, Onesimus meets Paul and Paul leads him to the Lord. Whether they met in prison or outside, we don’t know, but what we do know is that Paul is imprisoned and Onesimus is of great service to Paul during that imprisonment. It appears Philemon hosts the church in his home. I’m guessing that would be in Colossae.

It must have been a great witness for Onesimus, which finally sunk in after he had already made some disastrous decisions. I wonder if Philemon ever thought about that as he hosted, served, gave and lived his life before Onesimus.

I wonder if Philemon prayed for Onesimus? I wonder how he prayed, what he prayed. Lord, bring Onesimus to you. Touch his heart. Convict him of his sin. Lead him to confession and commitment. Lord, do whatever it takes. And then, I wonder how he reacted when Onesimus hurt him.

ill.: I remember years ago hearing the story of a missionary who served overseas. She hired a servant to come and work in her home while she tended to the work of a missionary. It turned out that he was a hard worker and did a great job. One day, after only 6 months, he came to give her notice that he was leaving. She, was taken aback. She had no idea he was leaving. She offered him more money. He explained that he only took the job because he was searching. He wanted to find God – so, he chose the best way to observe someone would be to live with them. He was leaving because he was now going to live with a Muslim family and serve them. He had spent the last 6 months, unbeknownst to this missionary, simply observing her to see if your Christianity was real. Now, he would turn his attention to Islam.

app.: it appears that Philemon’s witness had a positive impact on Onesimus’ conversion. PTL! I think his greatest witness was yet to come, as he would have to display compassion, mercy, and forgiveness to this new believer.

t.s.: So, we’ve met the Emissaries. Now, Paul turns his attention to those who are with him.

II. The Companions and Coworkers (10-14)

exp.: Paul mentions 6 brothers, coworkers with him. The first three are Jewish, the 2^nd three are Gentiles.

1. Aristarchus – is actually mentioned before we meet Tychicus in Acts 19.29; You probably remember the story where Paul had been leading many Gentiles to the Lord. So many so, that it was having a financial impact on the idol industry. Demetrius, a silversmith, saw a cut in his profits and didn’t like it. He caused such an uproar that the whole city had come together and wanted to kill Paul and his companions. ²⁸ When they heard this they were enraged and were crying out, “Great is Artemis of the Ephesians!” ²⁹ So the city was filled with the confusion, and they rushed together into the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul’s companions in travel. I think a more humorous part of the story is that there were thousands of people crowded into this theater – thousands. And they all want Paul dead! So, what does Paul do? He’s like, “Hey, look, a crowd of people who need to hear about Jesus.” Let me go out there and preach to them. Aristarchus, probably Tychicus, Gaius and the others were like: NO!

Aristarchus is one of the ‘Band of Brothers’ delivering the collection to Jerusalem in 20.4; He is a traveling companion of Paul’s to Rome. My favorite story of Aristarchus is when he is mentioned in Acts 27.2;  that is the story of Paul’s travel to Rome to appear before Caesar. They had traveled north and Paul wanted to see some old friends. They would be a while, as the ship unloaded and loaded cargo. The Centurion in charge of Paul let him leave to go visit some friends at or near Sidon. Aristarchus was there to witness the shipwreck, Paul getting bit by a viper, and so many other miraculous stories.

Aristarchus is mentioned in Philemon 24, as well. He’s an important, integral part of Paul’s ministry and mission. Oral tradition has been passed down that Aristarchus was released with Paul after his Roman imprisonment and was sent by Paul to pastor the church at Thessalonica. He would return to Rome at some point and be put to death under the hand of Nero around 70 AD.

2. Mark – (also known as John Mark; Nephew of Barnabas; mother’s name is Mary); Mary, evidently was a wealthy woman in Jerusalem, who hosted the church in her home. John Mark would have witnessed many of the early church activities in Jerusalem. The church met in his house. He would have seen first-hand how the church gathered to pray for Peter’s release and how he knocked on the door, but Rhoda didn’t answer because she was so shocked that Peter was at the door.

Barnabas and Paul took a short Missionary Trip from Antioch to Jerusalem to help the believers there. They must have left an impression on Mark, because afterward, Mark left with them when they returned to Antioch (Acts 12.25). My guess is that he would serve with them as they continued to disciple the new believers there. Later, Paul and Barnabas were commissioned to go on a Mission Trip (aka: Paul’s 1^st MJ). John Mark would accompany them, but he would struggle early on. We don’t know what happened, but Mark would quit the trip and return to Jerusalem. Whatever happened, it left a bad taste in Paul’s mouth. When they loaded up for the 2^nd Missionary journey, Barnabas invited Mark to come along – that is so like Barnabas – the Son of Encouragement. But Paul would not have it.

³⁶ And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” ³⁷ Now Barnabas wanted to take with them John called Mark. ³⁸ But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work. ³⁹ And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, ⁴⁰ but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord.

This story has a sad and a happy ending to it. The sad part is that we never hear from Barnabas again in Scripture. He and Mark sailed off to Barnabas’ native island, Cyprus. He wanted to go to his own people. In a twist of irony, it would be the Jews in Salamina (a large town on the island of Cyprus), who would drag Barnabas by the neck out of the city and burn him at the stake. He was martyred around 63-64 AD.

But Mark’s ministry would continue. He would serve and learn under Barnabas, and later, under Peter. Mark’s contribution to the Gospels (a book under his own name) was written with the help of the Apostle Peter and his stories. Peter mentions him in 1 Peter 5.13.

Paul’s attitude would change toward Mark and Mark would eventually win favor with him, helping him in the ministry and mission. Listen to what he writes in his last letter before his death: Get Mark and bring him with you, for he is very useful to me for ministry.

3. Jesus, also Justus – We know nothing about this Jesus, called Justus. There are other Justus’, but I doubt any are this one. 1^st, Acts 1.23 (probably not the same), this is one of the men who followed Christ and was up for the position vacated by Judas; he lost and that went to Matthias; the other is found in Acts 18.7 (higher probability not the same) because this guy wasn’t Jewish; Col 4.11

Gentiles:

4. Epaphras – Col 1.7; 4.12; Phm 23; Some folks think that this Epaphras is one and the same with the Epaphroditus in Philippians. Php 2.25; 4.18; however, I think the probability of this is negative; Understand, I could be wrong, but I think we’re talking about two different folks moving in two different regions at about the same time.

Epaphras is recorded as having been Martyred in Rome about 70AD; however, when I was reading about his story, there is just too much speculation to be definitive about the specifics and details.

5. Luke – The quiet, unassuming Luke. He serves, he gives, but very little is known about him because he told us so much about others, and not himself. Our text this morning tells us that he was a Physician. I believe it is the only place we read this, and how valuable! Luke is scrupulous in his details. That information alone gives us insight to his personality.

ill.: In Acts Paul travels by boat from one location to another and it takes him 2 days. On the returning journey, the same distance (in the opposite direction takes 5 days). Many used just such details about Luke’s information to claim that it was all made up. Until Sir William Ramsey stepped forward to attempt in-depth research that would definitely prove Luke to be wreckless and imaginative in his writings. Skeptics cite Acts 16.11 and 20.5f as an example of this. 16.11 says 2, 3 days at the most. 20.6 is recorded as taking 5 days to cover the same distance. Sir William Ramsey and his expedition set sail from Troas, stopped at Samothrace and on to Philippi. They covered the distance in two days. Next, they made a return trip, here hoping to discredit Luke. It took them 5 days, just as it had Paul. His experience was the same as that of Paul’s journey. Ramsey would spend the next 15 years trying to find information that would discredit Luke and the Bible. He traveled all over that area of the world, mimicking and copying and retracing Paul’s steps, attempting to find errors in the details of Luke’s records. Ramsey never would find it. He was converted from skeptic to true believer.

Listen to Josh McDowell: Sir William Ramsay, who spent 15 years attempting to undermine Luke’s credentials as a historian, and to refute the reliability of the New Testament, finally concluded: “Luke is a historian of the first rank . . . This author should be placed along with the very greatest of historians.”

There is so much to talk about with this doctor, but time limits us. So, let’s move on.

6. Demas – Phm 24; Demas was a coworker and partner in ministry. He evidently suffered with Paul and served well – for a while. At this stage, Demas is with Paul. But, something happens in the coming years.

ill.: Demas grows weary of… your guess is as good as mine. Maybe he got tired of the people always taking and grumbling, never expressing their gratitude – nor displaying it. Maybe he grew tired of sitting in a jail cell while the church just watched. Too many observers and not enough workers. Maybe gossip finally chipped away at his faith enough to just walk away. Paul tells Timothy, at the end of Paul’s life that Demas wasn’t with him anymore. 2 Tim 4.10: ¹⁰ For Demas, in love with this present world, has deserted me and gone to Thessalonica. This word “deserted’ is a heavy word in Scripture. Matthew & Mark use it to quote Jesus on the Cross: My God, My God why have you and here’s that word forsaken me. Peter uses this word when quoting the OT prophecy of Christ recorded by King David: You will not and here’s the word abandon my soul to Hades… The writer of Hebrews uses this word when he quotes from the OT passage where God promises: I will never leave you or forsake you.

I don’t know why people leave the ministry. I mean, I do. I’ve felt the sting of betrayal by the very people you’ve entrusted your life to. I’ve given of myself so deeply, and then to watch people just walk away – to say things that just aren’t true – I mean out and out lies! It just kills the soul. People make fun of your haircut, or your car or you kids or your…

I’ve heard repeated statistics that say 90% of men who graduate from Seminary and become pastors, are not in the ministry 5 years after they graduate. So I get it. It’s hard. People are mean. Failure as seen in earthly terms is prominent and repeated. It is a valid reason to get those who serve you a break from ministry – so that they don’t burn out, like Demas.

app.: Whatever the reason, Paul’s last words in this world record the abandonment of Demas from the ministry to pursue the things of this world. Can you imagine what it will be like for those who destroy God’s church for their own personal pleasure – because of jealousy or loss of power or whatever reason… can you imagine what it will be like to give an account for that kind of destruction – destroying the church, destroying people’s lives…

One last word on Demas. I couldn’t find anything in church history that reports his repentance and return. No word on him. Historians list him with Judas. That’s sad. I wonder what it would be like if we had no more report of John Mark after Acts 13.13. What if Mark did everything he did in history, but there was no record of it. Would we assume that Mark was like Judas and Demas? My point is, we don’t know any more about Demas. And, I like to always hold out hope that God’s grace and mercy found its way back into his life. And, just because he didn’t serve as minister in the church, doesn’t mean that he didn’t settle down and serve the Lord in a local church.

t.s.: Well, the last group here is a short list of people not even affiliated with the Colossian church, but with the Laodicean church.

III. Others at Laodicea

exp.: rd v 15; Greet your sister church and the sister who hosts this congregation in her home; rd v 16; the exchange of letters might possibly be the beginning of collecting Paul’s letters, so that we have them here with us today. The letter to the Laodiceans has been lost. For those of you familiar with Revelation, it would be interesting (and can I say ‘fun’) to compare and contrast the state of the church in the 60’s compared to the 90’s. Finally, he mentions one last person, who is evidently from Colossae: Archie… Ἄρχιππος; rd v 17 – “See that you fulfill the ministry that you have received in the Lord.” He’s also mentioned in Phm 2, and appears to be a leader in that church. We don’t know what his ministry was, nor why Paul felt the need to say something here.

Conclusion: I find it interesting that Paul never traveled to the Lycus Valley, but he had a relationship with people from there (Nympha and Philemon, who hosted the church in their homes in Laodicea and Colossae); maybe he knew them intimately from Onesimus’ descriptions and details. Maybe he was able to put together what he needed to know from Onesimus and Epaphras.

Whatever the process, Paul had intimate relationships that made his mission and ministry work.

So, what do I want you to take away with you today:

These are not just names; they are people. And they are not just people, they’re people in relationships.

1. Nothing you do in church is more important than your relationships with each other. Nothing.

Can you imagine anything harder for Onesimus to do than to return to the one he abandoned and stole from? Can you imagine the difficulty of Philemon, people coming into his home and the man who betrayed him comes into his home and reads with authority the letter Paul wrote?

• Notice I said ‘do’. We have to work through any difficulties we encounter over time. Do you hear me? There are many in your lives who no longer are in relationship with you through this body. Can I be so bold as to put them in the category of Demas? They didn’t put the work in to strengthen the relationships that make a church work. In selfishness or embarrassment, certain individuals abandoned you, to leave you to finish whatever ministry you had begun together.
• How can you strengthen the ties that bind us together – for the benefit of the ministry and mission? As a church, that has to be figured out. It takes great humility. It takes great faith. It takes surrender and obedience. There are many who simply can’t humble themselves to that point. So, they blame others and walk away.
• Here is a moment when you as a body must determine in your hearts that we will not allow anything to separate us: not pride, not money, not gossip, not (you fill in the blank).