Welcome back to the third part of our Complete Messianic Evangelical New Testament Phronema Bible Studies series in which we shall be working systematically through the Messianic Scriptures (New Testament). Last time we looked at the background to the Gospel of Mark and concluded that the book was essentially 'trinitarian' (with a small 't') inasmuch as it was written by three persons:

• 1. Peter, as a set of existential memoirs, tailor-made for a Greek-speaking Roman readership [1];
• 2. John Mark, a multi-lingual biographer and close disciple and spiritual son of Peter; and
• 3. The Ruach haQodesh (Holy Spirit), ensuring, as Yah'shua (Jesus) promised when He was alive on earth, that the witnesses would have accurate recall of events [2] and that the structure of the Gospels would be crafted by Elohim (God) Himself for specific readerships.

Let's dive straight into the text. As you have all read the NKJV and/or the HS/ISRV or your other favourite version, I am going to read out N.T.Wright's Kingdom New Testament (KNT) so you might like to follow in your own version as I do so. Those with Evidence Bibles might like to turn to Mark 1:1 (p.1387). We'll read the first 8 verses and as I do so I want you to picture Peter preaching in Aramaic, with Mark translating into koiné Greek (or the common vernacular Greek), to a gathering of Roman civilians with likely some Roman soldiers too. There might even have been someone translating into Latin present:

"This is where the good news starts - the good news of Yah'shua (Jesus) the Messiah, [Elohim's (God's) Son]. Isaiah the navi (prophet) puts it like this ('Look! I am sending My messenger ahead of Me; He will clear the way for you!' - Mal.3:1): 'A shout goes up in the desert: Make way for the Master (Lord)! Clear a straight path for Him!' (Is.40:3).

"John the Baptiser appeared in the desert. He was announcing a baptism of repentance, to forgive sins. The whole of Judea, and everyone who lived in Jerusalem, went out to him; they confessed their sins and were baptised by him in the river Jordan (Yarden). John wore camel-hair clothes, with a leather belt around his waist. He used to eat locusts and wild honey.

"'Someone a lot stronger than me is coming close behind,' John used to tell them. 'I don't deserve to squat down and undo His sandals. I've plunged you in water; He's going to plunge you in the Ruach haQodesh (Holy Spirit)" (Mk.1:1-8, KNT - adapted to include here, and hereafter, messianic terminology).

This is probably how Peter would have started his preaching in every new Roman settlement he visited, including the vast and sophisticated metropolis of Rome itself, assuming he ever visited it (we'll discuss that issue another time). These are busy folks attending to their commercial and administrative interests. They're on the move just like the busy people of New York, London, Tokyo, New Delhi, Beijing, or Lagos today. Remember, he's preaching to a practical world, a fast-moving, action-oriented society, as we discussed last week.

I wonder if you have you ever seen someone trying to sell a product or a service in a busy city? The other day I was watching a documentary about a very successful Afro-American shoe-shiner in New York. He knew that if he was to have any chance of interrupting anyone caught up in the 'city flow' he would need some catchy words. I have to say he was absolutely brilliant and he made good money too. He was smart, savvy and knew how to get people's attention: 'Are you going to a business meeting with those dirty shoes?' he would cry out. 'What would your wife think if she saw your shoes in that condition?' 'Can you hold your head high with such dull footwear?'

Now let's be realistic here. You may be full of the Ruach (Spirit) but unless you're going to do some spectacular miracles to get attention, you're going to have be as cunning as a snake but as harmless as a Yorkshire Terrier to get people's attention on the street. Have you ever done any street evangelism? Or know any street evangelists? Ray Comfort, who published our New King James Version (NKJV) Evidence Bible is one of the best - that's why I recommended this particular Bible for this congregation. He's effective, he wins lots of souls. He knows how to grab the modern man or woman's attention. And that's why he's successful. I'm not saying his is the only way to witness - I know street evangelists who just go boldly out onto the street and call people to repentance the old-fashioned way. Sometimes that works, but most of the time I don't think it does. Post-Christian societies like our own usually need a different approach.

Now I'm not saying we should use gimmickry - there's a fine line between honest and dishonest means of getting people's attention. That's why we must use Mark - and specifically - Peter, and adapt him for 21st century situations. If you were to stand up in Hyde Park, London, at Speakers' Corner, and read out Matthew's genealogy, you would get nowhere fast! People would just walk by unless, of course, they were just spoiling for a fight as so many are. We have to accept that the Gospels are tailor-made for four different types of audience who were around 2,000 years ago. By the time we've worked through the Four Evangelists, I think you'll agree that between them they have covered 'all types' of peoples and situations for 'all ages'. There is a divine wisdom in these four formats.

What I love about Mark is that He portrays Christ whilst deeply involved in the contemporary world. Yah'shua (Jesus), as we shall see, is not merely a theologian's Saviour and Lord - He's a working person's Saviour and Lord. When it's time to ponder and reflect on the Master's teachings, doctrines, and parables, we'll go to Matthew and Luke. When it's time to be mystical, we'll go to John. But when it is time to be up and doing and serving, Mark is really the ideal place to start. And really it's where all discipleship and evangelism should start, in my view. That's why he cuts to the chase and plunges us immediately into the ministry of John the Baptist. You hardly have time to catch your breath!

The key question raised by the Gospel of Mark is this: 'What must I do to serve the Saviour as He comes to serve us?' If you like James, you'll love Mark! A servant is one who faithfully does the will of his Master. The will of Elohim (God) is that we obey Him and serve others and that, as such, makes a worthy, concrete goal for the rest of our lives. That is the message that Peter consistently and persistently gets across, so it's what Mark records, and therefore it's where we always need to start, and all in the context of a busy, hectic world like that of ancient Rome and the many cities of its far-flung Empire.

In verse 2, Mark says he is about to quote Isaiah, which he does in verse 3, quoting Isaiah 40:3, which is a prophecy about the coming of John the Baptist, but before he does, he, as it were, parenthetically quotes Malachi 3:1 (which is why some versions put this verse in parentheses or brackets) who said:

"'Behold, I send My messenger (John the Baptist),
And he will prepare the way before Me.
And the Master (Adonai, Lord), whom you seek,
Will suddenly come to His temple,
Even the Messenger of the covenant,
In whom you delight.
Behold, He is coming,'
Says Yahweh (the LORD) of hosts" (Mal.3:1, NKJV)

I want you to make a mental note that this passage contains two 'Lord's', the first with small letters ('Lord') and the second in capitals ('LORD'). The first refers to Christ and the second to the Father, Yahweh - this is very important and you'll see why a little later in this study as we look at related passages.

Now you need to know the kind of impact that John the Baptist had had before Yah'shua (Jesus) turned up on the scene. The text reads as though the whole nation was abuzz - look at verse 5:

"And all the land of Judea, and those from Jerusalem, went out to him (John) and were all baptised by him (John) in the Jordan River, confessing their sins" (Mark 1:5, NKJV).

This does not necessarily mean that some incredible revival was taking place (though I suppose it could) and that John literally baptised every last citizen of Roman Judea. Rather we need to be aware, as early on in this study as possible, preferably so that we don't leap to false conclusions, that the Yehudim or Judahites, like other Asiatics and the European Greeks, had a tendency to exaggerate or indulge in what scholars call hyperbole [3]. So when Mark (or Peter) says that "all the people of the Judean countryside and everyone in Jerusalem went out to [John the Baptist] in the desert and received his baptism in the river Jordan, publically confessing their sins" (v.4, J.B.Phillips), this does not mean that every last adult responded to his call. Rather, this is a well-known figure of speech where more seems to be said than is intended. Another, even more hyperbolic, example is to be found in the last verse of the Gospel of John, possibly written by a scribe, so, while keeping a marker or finger in Mark 1:1, if you'd turn with me to John 21:25 (p.1541 in the Evidence Bible) you'll see what I mean:

"And there are also many other things that Yah'shua (Jesus) did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written" (Jn.21:25, NKJV).

There are pieces of text like this throughout the Bible [3] which we'll pick up on as we encounter similar passages. Nevertheless there can be no doubt that John the Baptist caused quite a stir. What he did - call the nation to repentance - was not necessarily what the Yehudim (Judahites) were expecting but even those who did respond by making teshuvah (repenting) were of the belief that the coming Messiah would be a military liberator along the lines anticipated by the Zealot party who were terrorists making as much trouble for the Romans as they possibly could. So those who did repent, anticipating the imminent arrival of the Messiah as promised by John the Baptist, were not expecting someone like Yah'shua (Jesus) which is why so few actually converted to His message! More were baptised by John than became talmidim (disciples) of Yah'shua (Jesus), at least in the final tally.

The very first message we get in these opening verses of Mark's Gospel, then, is be prepared to have your expectations and dreams dashed because in all likelihood they are carnal and uninspired. The Yehudim (Judahites) wanted a Maccabean-type liberator, a new King David, so that the most that would be expected of them was the willingness to pick up a sword and charge into battle. That's why they loved the carnal counterfeit festival of Hanukkah so much. The true Messiah would desire not only the opposite but also something far more challenging, something far more demanding - their very souls.

Whatever John the Baptist may have been, he was radical. He didn't pussy-foot around. He didn't do what normal Yehudim (Judahites) did. He didn't live his lifestyle like them. Indeed the figure he cut was more like that of an Old Testament navi (prophet), was it not, the likes of which hadn't been seen or heard of for generations:

"John wore camel-hair clothes, with a leather belt around his waist. He used to eat locusts and wild honey" (Mk.1:6, KNT).

This was no regular preacher or rabbi. He had none of the trappings of wealth or power. He didn't live in a mansion with a swimming-pool or own a fleet of jet planes or fancy cars. He wore no Georgio Armani suit, real or imitation, and no Swiss watch. He was no prosperity teacher! His appearance and his message were designed to shock because shock therapy is usually the only way to wake sinners up, not bribe them with fame and fortune. This is one of the story-telling devices of the nevi'im (prophets). Ask yourselves what would likely shock 21st century Christians and Messianics into waking up.

Also, whom did John the Baptist upset the most? Ask yourself that question and find the right answer and you will know what the end-time nevi'im (prophets) will be doing just prior to the Second Coming. So who did the Baptiser upset? Well, as we shall see soon enough, it was:

• 1. Religious leaders (Pharisees, Sadducees & Torah-Teachers/Scribes); and
• 2. Political leaders, particularly those religious leaders who had compromised with the secular power like Herod Antipas and Caiphas.

Something else you need to be aware of from these first verses. John the Baptist was announcing the same message as all national politicians do (usually insincerely): Freedom! Everyone at that time just wanted freedom from Roman imperialism, including the Cohen Gadol (High Priest) Caiaphas and the Pharisees. Most of them, seeing the monstrous colossus that Rome was, must have thought John was mad. Of course, they assumed the freedom he was proclaiming was liberation from Roman occupation and oppression. They knew freedom was promised them in the Tanakh (Old Testament) but they had no idea what form it would take. Yet here was John baptising them in water and telling them to get ready for the greatest moment in history.

Verse 8. What do you suppose the people assumed John meant when he said:

"I've plunged (baptised) you in water; He's (Messiah's) going to plunge (baptise) you in the Ruach haQodesh (Holy Spirit)" (Mk.1:8, KNT).

You and I all know what John meant by "baptise in the Ruach (Spirit)" because we've heard the 'rest of the story'. However, remember they hadn't yet, and our purpose in this series of studies is to put ourselves in the place of the people and connect with the extant phronema as it was then. For someone living at that time, around 30 AD, who knew nothing of what was coming - who only had the Tanakh (Old Testament) record, what do you suppose was going around in their heads when this new navi (prophet) started promising the greatest event in history? What, up to this moment, has been the greatest moment in their history - an event of liberation - which they celebrated every year in the spring?

Yes, the Exodus - the deliverance from another superpower like Rome, Egypt (remember, Egypt was a Roman colony at this time). This is all John's listeners would have to relate to, plus lesser miracles that had occurred in the interim. Together with the Story of Creation, the Exodus formed the two most important narratives of Israel. Everything else that had happened since was dwarfed by comparison. And this was the intention on the part of Yahweh but unfortunately it is something that far too many Christian and Messianics have forgotten, which is why they must be emphasised again and again. For what was shortly to happen after John's announcement would constitute the Third Part of the Great Cosmic Drama.

What is happening in these opening verses of the Gospel of Mark is something that I think is generally missed. John the Baptist was telling the people that not only were they about to witness 'Act 3' in a four-part cosmic drama ('Act 4' being the Second Coming which we are waiting for) but that they, his listeners, were being summonsed into the original drama for the third part. They were being auditioned, as it were, into the cast!

Think about it. They were being invited to pass through the Red Sea or Yam Suf all over again and experience freedom. They were being summonsed by Yahweh to leave 'Egypt' - their present world of sin and rebellion - behind and enter into the next Promised Land, the land within the mind and heart. They were totally blind, down to a man, and were all looking in the wrong direction and all going in that wrong direction. They were lost. And yet they thought that all they needed was a military liberator, and if only they were a little more religious, they would get him, and the freedom they had been crying to Yahweh for day and night. But they didn't know what they were asking for and it wasn't what Yahweh had in mind at all.

How could a religious people, steeped in Yahweh's Torah or Law/Teaching, be going in the wrong direction? The answer to this question is what will unfold over the coming months but first they must be obedient to the steps of repentance that the Messiah would show them, steps they would unlikely have made had not a radical navi (prophet) like John come onto the scene first. His job was to make an exceedingly loud noise and wake the people up from their deep spiritual sleep. The purpose of a baptism of repentance was a New Spiritual Exodus and the purpose of the baptism of the Ruach (Spirit) was a New Spiritual Creation in Christ! This was the new 'Act 3' of the Cosmic Drama. Are you with me so far?

Do you think John the Baptist even knew himself who was coming? Or what to expect? I don't know how you feel about that, but my conclusion based on how John's life unfolded later is that he probably didn't, or at least not completely. Do you remember how he was having doubts later on and sent his talmidim (disciples) to ask Yah'shua (Jesus) if He was the Messiah Israel was expecting? (Lk.7:18ff.) We'll encounter more of this further on in the course. All John seemed to know, based on what we're told in this first of the Gospels, is that the Messiah would possess the Ruach haQodesh - the Holy Spirit - and 'baptise' or 'plunge' people into it in the same way John had been immersing or plunging penitent Yehudim (Judahites) into the Jordan River!

Now if I were to ask you who or what the Ruach (Spirit) was/is, I am sure you could give me some long, complicated theological answers. However, you are only allowed to answer what was known back then in the 30's AD. You've never heard of the 'Trinity' doctrine or any of the later creeds of the Christian Councils and what they 'decided' the Ruach (Spirit) was. So you've got to forget all that. All you have is the Tanakh (Old Testament) to work from for now. If you had asked John or other well-informed Torah-teacher what the then Scriptures alone taught, they would tell you that the Ruach (Spirit) was Elohim's (God's) presence in the Created Order whereas Elohim (God) Himself was separate from the Created Order. The Ruach (Spirit) is what linked Yahweh to the physical Cosmos and thus to mankind. In other words, Yahweh-Elohim was, is, and always will be, separate from the Creation which is the opposite of what pantheistic religions teach. They say the Creation is in some way 'God' and vice versa which is where the idea comes from that man is somehow 'God' too. If you want a modern expression of that pagan idea, just watch the Star Wars movies. So Elohim (God) is separate from His Creation but He is also in His Creation through a proxy, 'His' Ruach (Spirit), and specifically, it is His power in Creation.

The first mention of this is in Genesis 1:2 where we see the Ruach (Spirit) "hovering" or "vibrating" over the water-covered planet Earth imparting new life to it in an act of re-creation. The Ruach (Spirit) brings order out of chaos, and chayim (life) out of death. We also know from the Tanakh (Old Testament) that this same creative power could enter people, especially the nevi'im (prophets), enabling them to speak and act for Yahweh as His proxies on the 'next level down', as it were. Yahweh manifests Himself through the Ruach (Spirit) and then through specially appointed representatives in order to reach the wider audience that is, first Israel, and then, humanity as a whole. This is the divine order or tavnith. That was all that was known about the Ruach (Spirit) up to this moment in time but it won't be long before we learn more!

I mentioned right at the beginning of this lesson that the Gospel of Mark had three authors who worked in cooperation with one another: the apostle Peter, the Evangelist John Mark and, critically, the Ruach haQodesh (Holy Spirit) bringing back to Peter's mind the events of which he had been a witness to and, just as importantly, guiding John Mark in the structuring of Peter's memoirs into an inspired narrative. It has to be remembered, please, that a Gospel such as this is not 'merely' a recollection of memories - it is actually divinely-conceived text containing elements and framing that no human being could have recounted or invented but, at the same time, it also contains that precious human element.

Why? Why not just dictate word for word the way other religious texts claim their scriptures came about (and yet which predictably, like the Quran, didn't)? Because to have done so would have been to suppress human free agency and with it that authentic ahavah/chesed- or agapé love which is the exclusive hallmark of the Messianic/Christian faith. That is why the text may, at times, appear 'vulnerable' and even 'fallible' - we have already seen one example of hyperbole already - yet this apparent 'fallibility' does not in any way validate the accusation by Christianity's critics that it is in any way 'uninspired' or susceptible to error. The only people who fall into that trap are those who bring to their reading of Scripture an interpretation of the origin and purpose of Scripture that is, in fact, nowhere claimed in the Scripture itself.

And perhaps it might be a good idea to early on drop the truth into this discussion that the Bible nowhere predicts or prophesies that a unitary 'book' called the 'Bible' would ever come into existence even though those with agendas try to force it to say so by twisting key passages to mean other than what they actually say. Typically Revelation 22:18-19, which warns against adding or subracting anything from that particular Johannine prophecy, is forced into the rôle. To pretend it means the Bible 'by extension' is dishonest. Remember, our task in this series is to let the text speak for itself in its historical context and at the points in time at which it was written.

So you will have noticed that the very first New Testament Gospel begins with a couple of quotations from Malachi and Isaiah. They are the first two passages from the Tanakh (Old Testament) that Yahweh, through the Ruach (Spirit), wanted to bring to the non-Israelite world's attention. And this is the message that these two passages convey vividly and in high drama: the coming of Elohim (God), whether as Messiah or in any other Form, is always preceeded by a human prophetic Messenger or Forerunner who has a lot of clearance work to do by making an urgent call to repentance (Mal.3:1; Is.40:3). This is going to be very visible, possibly noisy, and accompanied by some powerful, if not shocking, symbols, not to mention (at times, violent) resistance from carnal people.

Just picture John the Baptist in your minds and try to imagine him standing in an Episcopalian (Anglican) pulpit, attending a Baptist pot-luck dinner, standing behind a Roman Catholic altar during mass, or reciting prayers in a Messianic Jewish synagogue. Would he be wearing cassocks, mitres, tallit, or beanies? Would he be carrying a brass cross on a pole of wearing a silver star of David around his neck on a chain? Would he be eating roast beef followed by Mississippi mud-pie? Would he be wearing a suit and tie? Would he be promising health-and-weath or babbling in 'tongues'? You just can't picture him in that situation. Nor, will I venture to suggest, will you find any genuine end-time navi (prophet) doing the same.

What you see in these first 8 verses of Mark is a summary of something similar that will happen at the very end just before Yah'shua the Messiah (Jesus Christ) returns. At least, the motifs will be the same, because they are timeless. One of the great promises that Israel had cherished for centuries was that when Yahweh finally made the Exodus story happen all over again, setting His people free once and for all, that would be the time when He would come to live personally with His people. He would be with them, He would be their Elohim (God), and they would be His people. But how would He do this?

As we shall see, as this course unfolds, there are two more 'Acts' left in the Cosmic Drama, but 'Act 3' would completely take the people by surprise. Most Christians mistakenly view 'Act 3' as being what 'Act 4' will look like. In the First Exodus story we read how Yahweh's Presence lived with Israel in the pillar of fire by day and the cloud by night. In Part 3 it would be very different - the Ruach Elohim (Spirit of God) would live with people in a new way, becoming the metaphorical air they breathe, the fire in their hearts. They, of course, knew that the literal pillar of fire by night and the cloud by day would return because a Second Exodus is mentioned in Isaiah 4, which belongs to the final 'Act 4' of the Cosmic Drama, so if you would like to turn with me to that we'll read it together (p.928, Evidence Bible):

"And it shall come to pass that he who is left in Zion and remains in Jerusalem will be called qadosh (holy, set-apart) -- everyone who is recorded among the living in Jerusalem. When the Master (Adonai, 'the Lord' = Yah'shua/Jesus) has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst, by the spirit of judgment and by the spirit of burning, then Yahweh ('the LORD') will create above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night. For over all the glory there will be a covering. And there will be a sukkah (tabernacle) for shade in the daytime from the heat, for a place of refuge, and for a shelter from storm and rain" (Isa.4:3-6, NKJV).

Keep your Bibles open here as we're coming back to it. This is the promised Second or Last Exodus - a second physical one that connects with the Second Coming and Millennium. It obviously hasn't happened yet. Unfortunately, the Yehudim (Judahites) of the 30's were not thinking in these terms at all - all they could think about was political salvation and could remember the recent bloody Maccabean Kingdom during which they had gained independence from the Greeks for a century and a bit before they fell under Roman control. In any case, prophecies such as Isaiah 4, which in reality were to do with 'Act 4', were conceived as 'next on the prophetic timetable' - the 'Act 3' which John the Baptist announced, was totally unforseen and unexpected. They had no idea that the Suffering Servant of Isaiah and the Conquering Messiah would occupy two entirely separate periods of time and had conflated them into a person occupying a single timeframe. This means they were totally unprepared for Yah'shua's (Jesus) New Creation Kingdom message!

The opening verse of Mark's Gospel tells us what to expect - Elohim's (God's) Son, hidden in plain sight, in verse 4 - "the Lord" in most English Bibles with lower-case 'ord' because this is not referring to the Heavenly Father, Yahweh, but to the Son, whose task is the cleansing of the daughters of Jerusalem, a picture of the Bride of Messiah being redeemed by the Lamb's blood of atonement. (Remember I asked you to make a mental note of Malachi 3:1 earlier) Indeed, the Father in verse 5 where 'LORD' is completely capitalised substitutes the Tetragrammaton (YHWH which spells 'Yahweh'). Who, in this verse, creates "above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night"? Is it the Father or the Son? It is the Father. Has it happened yet historically? No, it is yet to come in 'Act 4' which is represented by the autumnal or fall festivals of Yom Teruah (Day of Trumpets), Yom haKippurim (Day of Atonements) and Sukkot (Tabernacles). And where, in Isaiah 4, is there a pointer to Sukkot or Tabernacles? Verses 5 and 6! "For over all the glory there will be a covering. And there will be a sukkah (tabernacle) for shade in the daytime from the heat, for a place of refuge, and for a shelter from storm and rain".

Now this is all Tanakh or Old Testament stuff which would have been very familiar to the Yehudim (Judahites) whom John the Baptist was preaching to! And by the way, what you also need to know is that in first century Judea 'Elohim's Son' or 'God's Son' was a title given the expected Messiah! And yet...it's incredible that the majority missed the One whom they were anticipating when He was standing right under their noses. Why? Because they were expecting Him to fulfil an 'Act 4' rôle and not an 'Act 3' one which they had completely missed because their spiritually blind religious leaders were unable to interpret Scripture and discern prophecy. As we will see next time, when we look at the baptism of Yah'shua (Jesus), things did not begin to make sense - at least to those willing to forego the false traditions of their religious teachers - until Yah'shua (Jesus) Himself fully took over from the ministry of John the Baptist.

I want to end today by leaving some strong meat for you to chew on. The main objective of this opening passage of Mark's Gospel is to shock his readers into the new thing that Elohim (God) was doing. Obviously Mark, in writing verses 1-8, knows what's coming, as 20+ years have passed since the events that he is recording, but the readers don't recessarily know because they are unevangelised for the most part. This is new stuff for them - totally new. He's announcing that the Son of Elohim (God) has come (Act 3), that He's here still (at least in spirit), and the good news that He's coming back again to redeem His people Israel (Act 4)! John the Baptist in today's text has already been shocking Judea and Jerusalem by his advance announcement and urging repentance expressed symbolically through water-baptism. His appearance and lifestyle are weird, like an Old Testament navi (prophet), portending something exciting and new, but challenging too, as he announced 'Act 3' of the Cosmic Drama.

How is Mark 1:1-8 relevant to us today given that we are getting ready for 'Act 4' of the Cosmic Drama? What will the end-times nevi'im (prophets) look like? How will they appear? What will identify them, aside from all the traditional characteristics of the nevi'im (prophets)? We see John Mark writing in the style of the nevi'im (prophets) of old too! The nevi'im (prophets) of 'Act 4' and the Last or Final Exodus, though thoroughly Messianic (unlike John the Baptist who ministered on the cusp of the Old and New Covenants), will be no less provocative than John. They will excite a lot of hatred from Christian and Messianic leaders. They too will be, and have been, calling believers to make teshuvah (repent) or perish (Lk.13:3,5). Remember, the first century AD was a time of Judgment with the destruction of Jerusalem and the final expulsion of the Yehudim (Judahites) from Judah just as a major Judgment is about to strike the lapsed and rebellious 'Christian' West at any time now, with repercussions for the whole world, a rehearsal for the Final Judgment to come.

The Yehudim (Judahites) and the religious leaders of John the Baptist's time were not expecting an 'Act 3' scenario, were they? The cross took all completely by surprise. 'Act 4' of the Cosmic Drama has some surprises too, not only for Christians and Messianics but for practically all their leaders as well! The requirement that Yahweh's people live the Torah lifestyle will surely be one of the big shocks for Christians and the revelation that the modern Jews and the Edomite-Rothschild Republic of Israel have nothing whatsoever to do with the full restoration of Messianic Israel in the Promised Land will be a parallel shock for Messianics and for all Zionists in general. But shocking to both Christians and Messianics will be the first part of Isaiah 4. Following the massive destruction which we read about at the end of chapter 3, we are told of a new state of affairs which the West knows practically nothing about even though the lifestyle is familiar to Asiatics and Africans:

"And in that day seven women shall take hold of one man, saying,
'We will eat our own food and wear our own apparel;
Only let us be called by your shem [tov] ([good] name),
To take away our reproach.'

"In that day the Branch of Yahweh shall be beautiful and glorious;
And the fruit of the earth shall be excellent and appealing
For those of Israel who have escaped" (Isa.4:1-2, NKJV).

The 'Act 4' world will not be like the 'Act 3' world which John the Baptist came to announce. Quite apart from all the amazing things that will be happening during the Second or Last Exodus which will involve the global relocation of the Remnant of Messianic Israel to the Promised Land by means even more miraculous and spectacular events than the First Exodus under Moses with the return of the pillar of fire by night and the cloud of smoke by day, there will be a complete restoration of the Patriarchal Melchizedek Order which has not been seen for millennia - a restoration "beautiful and glorious" that will outshine the glory of every dispensation that has ever been. The chaos of the division and apostacy of the Christian and Messianic world will come to a permanent end and the Family Kingdom Order will arise to replace the confusion that prevails today. This is what Isaiah saw and this is one of the main callings of this ministry making it as anathema to Christian and Messianic leaders today as John the Baptist was to the religious leaders of his day. Men will once again obtain a shem tov - a good or honourable name - and women will desire it above all else, for these will be the true sons of Elohim (God) whose revealing we still await in any great numbers (Rom.8:19). But all of this is far, far ahead in our study. We are but at the beginning of 'Act 3' and it is that we shall resume studying next time. Yahweh bless you in your ongoing studies. Amen.

Endnotes

[1] With an approximately 22 per cent literacy rate in the Roman Empire, Greek was the preferred language of the Roman élites (aristocrats) in much the same way as French was once the lingua franca of Europe after Latin faded. Most educated Romans were bi- or trilingual, two of the languages being Latin and Greek. Like medicine, education, science, philosophy, cultural and artistic activities like theatre and poetry, and, after the arrival of Christianity, religion, were all activities often conducted in Greek, even in the Western part of the Empire where Latin preddominated. In the Eastern, Byzantine Empire, Justinian I (527-565 AD) was the last of the Eastern Emperors able to speak Latin fluently, and since the common people had always spoken Greek there, the loss of Latin amongst the Byzantine aristocrats meant that the East went fully Greek in time. By this time, Latin was already evolving into the Romance languages (Italian, French, Spanish and Portuguese) in the West, Latin becoming an almost exclusively ecclesiastical language.

[2] This was more than Mark taking his notes into a backroom and writing. Mark is sure to have sat with Peter and gone over the text with him to ensure accuracy and to enable him to fill in any gaps left along the way and to correct anything that may have been misheard or misrembered by Mark who, you will remember, was not a witness except in one or two incidences at the end of the ministry of Yah'shua (Jesus).

[3] e.g. Numbers 13:33; Deuteronomy 1:28; Daniel 4:11; Ecclesiasticus 47:15; 1 Maccabees 9:22

Acknowledgements