Tag: MCGEE

Dr. J. Vernon McGee: Mark 2-4

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The audio on this video is the property of Thru the Bible. It is offered free of charge. If you wish to make a donation, do not send it to us. Visit http://www.ttb.org for information. The audio is attributed to Dr. J. Vernon McGee and Thru the Bible. Intellectual property rights are those of Thru the Bible.
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Dr. McGee begins his exposition of Mark chapter 2 by highlighting its connection to chapter 1, emphasizing the connective word “and” that binds the narrative. He notes Jesus’ return to Capernaum after some days, reiterating that Capernaum became the central location for the Lord’s three-year earthly ministry. The reason for Jesus’ prior withdrawal was the disobedience of the healed leper, who spread news of his healing against Jesus’ wishes, leading to overwhelming crowds that hindered Jesus’ spiritual work. Dr. McGee expresses his concern about the modern overemphasis on miracles like healing and tongues, arguing that the primary focus should be on preaching the gospel of salvation through Christ’s death on the cross. Upon his return, it was noised that Jesus was in “the house,” which Dr. McGee identifies as likely Simon Peter’s house mentioned at the end of chapter 1.

The narrative then shifts to the arrival of a paralytic carried by four men, who, unable to enter the crowded house, uncovered the roof and lowered him before Jesus. Seeing their faith, Jesus declared to the sick man, “Son, thy sins be forgiven thee”. Dr. McGee clarifies that while salvation comes through individual faith, it was the faith of these stretcher bearers that brought the paralytic to a place where he could encounter Jesus and hear these words. This act of forgiveness provoked criticism from certain scribes who reasoned in their hearts that only God could forgive sins. Jesus, perceiving their thoughts, challenged their reasoning and then, to demonstrate his authority to forgive sins, commanded the paralytic to arise, take up his bed, and walk, which he immediately did, astonishing the onlookers.

Following this, Dr. McGee recounts Jesus’ calling of Levi (Matthew), a publican, to be a disciple. He notes the subsequent dinner hosted by Levi, attended by many publicans and sinners, which drew criticism from the scribes and Pharisees. Jesus responded to their criticism by stating that healthy people do not need a physician, but the sick do, clarifying that he came to call sinners to repentance, not those who considered themselves righteous. The topic of fasting also arises, as John’s disciples and the Pharisees were fasting while Jesus’ disciples were not. Jesus used the analogy of the bridegroom’s presence and the metaphors of old and new garments and wine skins to illustrate that his ministry represented something new, a break from the old system, rather than a mere continuation or improvement of it.

Dr. McGee then addresses two Sabbath controversies: the disciples plucking grain in the fields and Jesus healing a man with a withered hand in the synagogue. The Pharisees accused the disciples of breaking the Sabbath by harvesting grain, but Dr. McGee explains that their actions were within the bounds of the law, which permitted plucking grain by hand. Jesus defended his disciples by referencing David’s actions and declaring that “the Sabbath was made for man, and not man for the Sabbath” and that the Son of Man is Lord also of the Sabbath. In the synagogue, Jesus healed a man with a withered hand, knowing that the religious leaders were watching to accuse him. He challenged them on whether it was lawful to do good or evil on the Sabbath, and despite their silence, he healed the man, leading to the religious rulers plotting his destruction. Subsequently, Jesus withdrew with his disciples, and the crowds followed him from various regions. He then chose the twelve apostles, emphasizing his sovereign choice in this matter.

In the latter part of the sermon, Dr. McGee discusses the unpardonable sin, which occurred when the scribes accused Jesus of casting out demons by the power of Beelzebub, attributing the work of the Holy Spirit to Satan. He clarifies that this specific act of rejecting the direct testimony of both the Son and the Holy Spirit cannot be committed today in the same way. Jesus’ interaction with his physical family is also mentioned, where he emphasized that those who do the will of God are his true mother, brother, and sister. Finally, Dr. McGee introduces chapter 4 and the parables, noting that even Mark’s presentation of parables emphasizes action. He touches on the parable of the sower, the candle, the unique parable of the growing seed, and the mustard seed, explaining their significance in understanding the kingdom of God and the reception of the word. The sermon concludes with the miracle of Jesus stilling the storm, highlighting his power over nature and the disciples’ awe and fear in response.

Dr. J. Vernon McGee: Mark 1

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The audio on this video is the property of Thru the Bible. It is offered free of charge. If you wish to make a donation, do not send it to us. Visit http://www.ttb.org for information. The audio is attributed to Dr. J. Vernon McGee and Thru the Bible. Intellectual property rights are those of Thru the Bible.
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Dr. J. Vernon McGee introduces the Gospel of Mark as chronologically the first Gospel written and emphasizes that its author, John Mark, was not an apostle but had close associations with key figures like Paul, Barnabas (his uncle), and Peter (his spiritual son). Mark’s Jewish name was John, and Mark was his Latin surname. His mother, Mary, was a prominent Christian in Jerusalem whose home served as a meeting place for the church. Mark initially accompanied Paul and Barnabas on their first missionary journey but turned back, causing a disagreement between Paul and Barnabas, with Barnabas later taking Mark to Cyprus. However, Mark eventually redeemed himself, becoming profitable for the ministry later in Paul’s life. Dr. McGee also notes the early church tradition, supported by figures like Papias, that Mark’s Gospel is essentially Peter’s account.

Dr. McGee explains that the Gospel of Mark was specifically written for the Romans, catering to the Roman mind which valued strength and action. He contrasts this with Matthew, written for the nation of Israel and the religious man; Luke, for the thinking man; and John, for the wretched man. The Romans, while bringing peace, justice, and order, did so through force, representing active human power and a tendency towards dictatorship. Mark presents Jesus not as the king (like in Matthew) but as God’s servant, a man of action, with “Flaming headlines” like “Jesus came” and “He is risen”. The style of Mark is described as brief, blunt, pertinent, pithy, and action-oriented, evident in the frequent use of the connective “and”. Unlike Matthew, Mark does not include a genealogy because Romans were more concerned with a servant’s ability to do the job than their lineage.

Moving into Mark chapter 1, Dr. McGee highlights the beginning of the Gospel, which focuses on Jesus’ coming into the world, his public ministry, death, and resurrection. He discusses John the Baptist as the messenger preparing the way for the Lord, baptizing not for the remission of sins but “unto the remission of sins,” preparing people for Jesus’ arrival. Jesus’ baptism by John in the Jordan River marked his identification with mankind, accompanied by the Trinity appearing with the Spirit descending like a dove and the Father’s voice declaring, “Thou art my beloved Son”. Immediately after, the Spirit drove Jesus into the wilderness for 40 days where he was tempted by Satan, alongside wild beasts, while angels ministered to him. Following John’s imprisonment, Jesus began his ministry in Galilee, preaching the gospel of God, calling his first disciples (Simon, Andrew, James, and John) to become “fishers of men”.

Dr. McGee describes a typical busy day in Jesus’ ministry in Capernaum, starting on the Sabbath where he taught with authority, astonishing the people. The first recorded miracle in Mark is the casting out of an unclean spirit in the synagogue, demonstrating Jesus’ power in the spiritual realm. This was followed by the healing of Simon’s mother-in-law who had a fever. That evening, the entire city gathered, and Jesus healed many who were sick and cast out demons, who recognized him. Despite his busy schedule, Jesus made time to pray early in the morning and then decided to move on to other towns to preach. The chapter concludes with the healing of a leper, emphasizing Jesus’ compassion as he touched and cleansed him. Jesus instructed the man to remain silent but to show himself to the priest according to Mosaic law; however, the man disobeyed and publicized his healing widely.

Thru the Bible: Matthew 22-24

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Dr. McGee’s sermon covers Matthew chapters 22 through 24, starting with the verbal clash between Jesus and the religious rulers. Chapter 22 begins with the parable of the king who made a marriage feast for his son. This parable is a continuation of Jesus’ answer to the chief priests and elders and parallels the parables in Matthew 13, focusing on how and why the current age began. The king sends servants to call those who were bidden (the lost sheep of the House of Israel), but they refused to come. He sent other servants, but the invited guests made light of it, going to their farms and merchandise, while others mistreated and killed the servants. In response, the king sent his armies to destroy the murderers and their city, which Dr. McGee believes is a reference to the destruction of Jerusalem in 70 AD. Then, the invitation goes out to everyone found on the highways, both good and bad, and the wedding is furnished with guests. However, a man without a wedding garment (the righteousness of Christ, essential for salvation) is found, bound, and cast into outer darkness, illustrating that while many are called, few are chosen and must come on the king’s terms.

Following this, the religious leaders launch their final attack on Jesus. First, the Herodians question him about paying tribute to Caesar, a political trick to trap him. Jesus, perceiving their wickedness, calls them hypocrites and uses their own coin to state, “Render therefore unto Caesar the things which are Caesar’s, and unto God the things that are God’s,” marvelously answering their question without falling into their trap. Next, the Sadducees, who deny the resurrection, question him about a woman married to seven brothers. Jesus responds that they err by not knowing the Scriptures nor the power of God, stating that in the resurrection, people neither marry nor are given in marriage but are like the angels. He further proves the resurrection by quoting God as saying, “I am the God of Abraham, the God of Isaac, and the God of Jacob,” asserting that God is not the God of the dead but of the living. This silences the Sadducees. Finally, the Pharisees, after hearing that Jesus silenced the Sadducees, gather together and ask him which is the great commandment in the law. Jesus answers, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets”. Then, Jesus questions the Pharisees about the Christ, asking whose son he is. They reply, “The Son of David”. Jesus then asks how David, in the Spirit, calls him Lord (Psalm 110:1), highlighting the impossibility of David calling his natural son Lord, implying a supernatural birth. No one is able to answer him, ending the verbal clash.

Chapter 23 marks Jesus’ denouncement of the scribes and Pharisees and his weeping over Jerusalem. He warns the multitude against the scribes and Pharisees who sit in Moses’ seat but do not practice what they preach. He pronounces a series of “woes” upon them, calling them hypocrites for binding heavy burdens on others, doing their works to be seen, loving titles and recognition, and shutting up the Kingdom of Heaven. He criticizes their outward piety and inward corruption, comparing them to whitewashed sepulchers full of dead men’s bones. He also rebukes their meticulous tithing of insignificant items while neglecting the weightier matters of the law: judgment, mercy, and faith. Dr. McGee emphasizes the harshness of Jesus’ language, contrasting it with the liberal conception of a gentle Jesus. Jesus condemns their rejection of the prophets and foretells the persecution of those he will send. He concludes this chapter with a lament over Jerusalem’s rejection of him.

Chapter 24 begins the Olivet Discourse, where Jesus’ disciples ask him privately three questions: when will the temple be destroyed, what will be the sign of his coming, and what will be the sign of the end of the age. Dr. McGee states that the destruction of the temple (fulfilled in 70 AD) is primarily addressed in Luke’s Gospel. Matthew focuses on the signs of his coming and the end of the age, which relate to his coming to establish his kingdom, not the church. Jesus warns them to “take heed that no man deceive you,” as many will come in his name saying, “I am Christ,” and will deceive many. He speaks of wars and rumors of wars, but these are not the sign of the end. Nation will rise against nation, and there will be famines, pestilences, and earthquakes, which are the beginning of sorrows. Dr. McGee believes they are currently in the age leading up to the Great Tribulation. He then discusses the Great Tribulation period, during which the nation Israel will be afflicted and hated by all nations. False prophets will arise, and iniquity will abound. He clarifies that the gospel of the Kingdom will be preached in all the world as a witness before the end comes, distinguishing it from the gospel of grace preached today. The sign of the end will be the “abomination of desolation” standing in the Holy Place. Those in Judea are instructed to flee to the mountains. This period will be a time of great tribulation, unprecedented in history. False Christs and false prophets will perform great signs and wonders, but believers should not be deceived. The coming of the Son of Man will be like lightning, visible to all. Following the tribulation, the sun will be darkened, the moon will not give its light, and the stars will fall from heaven. The sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn when they see him coming in the clouds with power and great glory. He will send his angels to gather his elect (the nation Israel).

Jesus then gives the parable of the fig tree, which Dr. McGee interprets as the nation Israel. When the fig tree’s branch becomes tender and puts forth leaves, it indicates that summer is near. Similarly, when they see all these signs, they will know that his coming is near. Jesus states, “Verily I say unto you, this generation shall not pass, till all these things be fulfilled,” which Dr. McGee believes could refer to the Jewish race or the generation living at that time. He emphasizes that heaven and earth will pass away, but Jesus’ words will not. However, the specific day and hour are unknown, not even to the angels, but only to the Father. Jesus compares his coming to the days of Noah, where people were eating, drinking, marrying, and giving in marriage until the flood came and took them all away. The phrase “two in the field; the one shall be taken, and the other left” refers to judgment, not the Rapture of the church; the wicked will be taken away in judgment, and the others will be left to enter the millennial kingdom. Therefore, they are to “watch,” a watching characterized by fear and anxiety in that day, unlike the comforting hope of believers watching for the Lord’s return today. The sermon concludes with a call to be ready, as the Son of Man will come at an unexpected hour, and to live in light of the fact that everyone will stand in the presence of Christ to give an account.

Thru the Bible: Matthew 18-21

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The audio on this video is the property of Thru the Bible. It is offered free of charge. If you wish to make a donation, do not send it to us. Visit http://www.ttb.org for information. The audio is attributed to Dr. J. Vernon McGee and Thru the Bible. Intellectual property rights are those of Thru the Bible.
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In the 18th chapter of Matthew, Dr. McGee highlights several key aspects of the Kingdom of Heaven. He emphasizes that entering the kingdom requires conversion and becoming like little children. This isn’t about reverting to childish behavior but rather experiencing a new spiritual birth, akin to starting life anew as a child spiritually. Dr. McGee notes that the disciples’ concern about who is greatest in the kingdom is secondary to the primary importance of securing entrance through the new birth. He underscores the Lord’s teaching that unless one is converted and becomes as a little child, they shall not enter the Kingdom of Heaven.

Dr. McGee stresses the immense value God places on children, stating that the evangelization of children is a Divine imperative. He cites the Lord’s strong words against those who would offend or cause these little ones to stumble. McGee interprets the passage about angels beholding the Father’s face as indicating that when little ones die, their spirits go immediately to be with God because Jesus died for them. He emphasizes the responsibility of parents and the church towards children, lamenting societal trends that harm them. Dr. McGee connects the Lord’s teaching on children to the discussion on divorce, noting that the well-being of children should be a paramount consideration for Christian couples.

Moving into Matthew 19, Dr. McGee addresses the crucial topic of marriage and divorce. He explains that Jesus takes the Pharisees back to God’s original ideal for marriage: one man and one woman becoming one flesh. While the Mosaic Law permitted divorce due to the hardness of hearts, Dr. McGee highlights that Jesus provides a new principle, stating that the only scriptural ground for divorce is fornication (adultery). He clarifies that while believers may separate on other grounds, remarriage after divorce is only permissible for the innocent party in cases of adultery. Dr. McGee also touches on the topic of singleness, noting that some are uniquely suited for it, and the decision to marry or remain single is ultimately a personal one.

As the narrative progresses, Dr. McGee discusses the concept of true greatness in the Kingdom. He explains that it is found not in seeking exalted positions but in humbling oneself and becoming a servant. This is exemplified by Jesus himself, who came not to be ministered to but to minister and give his life as a ransom for many. Dr. McGee emphasizes that rewards in heaven are determined by faithfulness to the task God has given, regardless of how significant or prominent it may seem. He notes Peter’s question about reward and Jesus’ response about judging the tribes of Israel, highlighting that sacrifice for Christ’s sake will be rewarded.

In the later chapters, Dr. McGee addresses Jesus’ entry into Jerusalem and his interactions with the religious leaders. He distinguishes between the initial entry and the true triumphal entry at the second coming. Dr. McGee interprets the cursing of the fig tree as symbolic of Israel’s fruitless religious system. He highlights the confrontation between Jesus and the chief priests regarding his authority, noting how Jesus skillfully exposes their hypocrisy. Through the parable of the two sons and the wicked husbandmen, Dr. McGee emphasizes that outward religious profession without genuine obedience and fruit is insufficient. He concludes by underscoring the importance of recognizing oneself as a sinner and coming to Christ for salvation.