Upwards Church

Do you like a good story? Today’s passage will look at three parables of Jesus.  The story of the farmer, seed, and soils describes how the human heart responds to the truth.  Also we’ll see Jesus divine power over nature as he calms a storm.

 Jesus Tells the Parable of the Four Soils / 4:1-9

In the first three chapters, Mark recorded the quick pace of Jesus’ ministry. In this chapter, Mark turned his attention to the content of Jesus’ teaching, including a series of stories. Jesus’ stories entertained the many who were merely curious, while they enlightened the few who genuinely sought to know God. These earthy stories have profound spiritual applications.

4:1 Again Jesus began teaching by the lakeshore (of the Sea of Galilee). The crowd that gathered around him was so large that he got into a boat and sat in it out on the lake. Jesus spoke from there.

4:2-3 Jesus used many stories, or parables, when teaching the crowds. These stories used familiar scenes to explain spiritual truths. A parable compares something familiar to something unfamiliar. It compels listeners to discover truth, while at the same time conceals the truth from those too lazy or too stubborn to see it.

This story gave a familiar picture to Jesus’ audience—a farmer planting seed, with the resulting increase dependent on the condition of the soil. In ancient Israel, seed was sown by hand. As the farmer walked across the field, he would throw handfuls of seed from a large bag slung across his shoulders. No matter how skillful, no farmer could keep some of his seed from falling by the wayside, from being scattered among rocks and thorns, or from being carried off by the wind. So the farmer would throw the seed liberally, and enough would fall on good ground to ensure the harvest.

4:4-7 Some of the seeds fell on a footpath. The hard and compacted soil of the road made it impossible for the seed to penetrate. So it sat on top, as tempting morsels for the birds that came and ate the seeds. (In 4:15 we learn that these “birds” represent Satan.) Some of that seed fell on shallow soil with underlying rock. Unlike the wayside, the rocky places had some soil to accept the seed, but not much. The seed sprang up quickly in the shallow soil, but the sun took the moisture out so rapidly that the young plants wilted. Some of the farmer’s seed fell among thorns. Thorns rob the sprouts of nutrition, water, light, and space. So, when the thorns grew up, the good seed was choked out.

4:8-9 However, some of the seed landed in fertile soil. This seed had the depth, space, and moisture to grow, multiply, and produce a crop. A farmer would be happy to see his crop multiply even ten times—thirty, sixty, or a hundred times would be an incredible yield for it would mean even more to plant and harvest in the coming year.

Jesus pointed out that “listening” makes fertile soil for the message of the Kingdom. If we bear fruit, it is proof that we have listened. If others bear fruit, it shows that the seed we have planted has taken root in their heart. Those willing to hear are those who will do a deeper kind of listening with the mind and heart that is necessary in order to gain spiritual understanding. Some people in the crowd were only curious about Jesus, a few were looking for evidence to use against him, and others truly wanted to learn and grow. Jesus’ words were for the honest seekers. Those who honestly seek God’s will have spiritual hearing, so they will be able to listen and understand.

Jesus Explains the Parable of the Four Soils / 4:10-25

The story of the soils was one of many Jesus used to create questions in the minds of his followers. Later, in a smaller group, Jesus explained why he used these stories, called parables, and what they meant. Although Jesus pointed out that the parables kept some people in ignorance, he willingly explained their meaning to the disciples. Any hearer who continued to be ignorant or confused did so because he or she refused to learn. Those who failed to understand the parables were not ready to obey the truth they taught.

4:10 When Jesus got away from the crowd and was alone with his true followers (the twelve disciples and the larger group of believers), a more intimate question-and-answer period followed. Perhaps these close followers did not want to reveal their ignorance about Jesus’ words in front of the entire crowd. So, as soon as they were alone with Jesus, his followers asked him about the stories in general, and particularly the story of the four soils.

4:11 The you to whom Jesus spoke was the group of his true followers. They had been given a special gift by God, for only they—among the crowds around Jesus—were permitted to understand the secret about the Kingdom of God. They understood, though only partially, the secret that God’s Kingdom had arrived among them in the person of Jesus. The Kingdom of God had been a “secret” to the prophets of the Old Testament because, though they wrote about it, they did not understand it (see Romans 16:25-26). The believers who knew Jesus personally received spiritual insight that illuminated the secret so that it was no longer a mystery to them.

Jesus was aware of the unbelief and outright hostility of many of his listeners. The outsiders have not yet accepted the message of salvation and may never do so. So, for them everything will remain concealed. Those “outside” (the religious leaders and the vast majority of the crowd) would never comprehend the secret, for they would not come to God for the answer. Choosing not to believe in Jesus as their Messiah, they would not be able to understand his Kingdom. The parables allowed Jesus to give spiritual food to those who hungered for it; but for the others, Isaiah’s prophecy would explain their situation.

4:12 God told Isaiah that people would see but not perceive, and hear but not understand (Isaiah 6:9); that same kind of reaction was witnessed by Jesus. The story of the farmer was an accurate picture of people’s reactions to all of Jesus’ stories. By quoting from the prophet Isaiah, Jesus was explaining to this inner group of followers that the crowd resembled the Israelites about whom Isaiah had written. God had told Isaiah that the people would listen but not learn from his message because their hearts had hardened beyond repentance. Yet God still sent Isaiah with the message because, even though the nation itself would not repent and would reap judgment, some individuals would listen. Jesus came to the Israelites hundreds of years after Isaiah, but the scenario was the same. Most would not repent because their hearts were hardened; but a few would listen, turn from their sins, and believe.

The deafness to the message did not mean the message was false or that the messenger was somehow at fault. It is not for us to understand why some believe and some do not; instead, we are simply to continue to trust in God and proclaim his message. Neither Isaiah’s nor Jesus’ audiences were denied the opportunity to turn from their sins and be forgiven. Instead, the point was clearly made that refusing to listen would mean inability to perceive and understand anything Jesus had to say.

4:13 People cannot see without the illumination of the Holy Spirit. To understand is like formerly blind eyes being made to see. By nature, humans are spiritually blind. But the spiritual insight given by the Holy Spirit illumines Jesus’ stories and indeed all of God’s word so that believers can truly “perceive” and “understand” what God has to say (4:9). Jesus was speaking to those to whom the “secret” had been revealed (4:11); so, they shouldn’t have needed any explanation at all.

4:14 The farmer was Jesus (see Matthew 13:37) and—by extension—anyone after him who would bring God’s message. The seed that is sown is the word of God (4:3).

4:15 The story reveals people’s varying responses to the gospel message. The attitude or condition of their hearts would govern their response. The word makes no impression on the “hard-path” people. Satan (like the birds, 4:4) comes at once and takes it away. Perhaps the person feels no need in his or her heart, no desire for anything other than this life, no guilt of sin or need of forgiveness. Satan has no trouble with these people.

4:16-17 The “rocky-soil” people hear the message and receive it with joy (4:5). These people receive the Good News of the gospel because of the promises offered. They initially show some promise of growth. These people understand some of the basics but do not allow God’s truth to work its way into their souls and make a difference in their lives—their roots don’t go very deep and so they wilt. When trouble comes (the hot sun, 4:6), they fall away.

4:18-19 “Thorny-ground” people hear and accept the Good News and allow it to take root in their hearts, giving hope of a harvest. But “thorns” grow up and choke out the growing seed—distractions and conflicts rob new believers of time to reflect on and digest God’s word in order to grow from it, as well as robbing guidance and support from interaction with other Followers of Christs. Jesus described the thorns: cares of this life, lure of wealth, and desire for nice things. Worldly cares (no matter how important or how minor), the false sense of security brought on by prosperity, and the desire for material things (including anything that serves to distract a person) plagued first-century disciples as they do us today. Daily routines overcrowd and materialistic pursuits distract believers so no crop is produced.

4:20 But other people are like the good soil—they hear, accept, and produce a huge harvest. These are the true disciples—those who have accepted Jesus, believed his words, and allowed him to make a difference in their lives.

4:21 In ancient Israel, a lamp was a lighted wick in a clay bowl that was full of oil. The lamp was not lit and then put under a closed place. Instead, the lamp was lit and placed on a stand, where its light will shine and illuminate the room. The disciples may have wondered why Jesus seemed to be deliberately hiding the truth of the gospel through his stories. Perhaps they thought that if the word was going to fall on hard hearts, then why should they sow it so liberally? Shouldn’t they just limit their teaching to those who were ready and eager to listen? “No,” explained Jesus, “I am not deliberately trying to hide the truth from people. That would be like lighting a lamp and then putting it under a bowl. Why then light the lamp at all? If I am hiding the truth, there is no reason for me to teach.” The purpose of the stories was not to conceal the truth, but to reveal it; the stories explained spiritual truths in everyday terms. So the stories do not obscure, they clarify—but only to those who are willing to listen and believe.

4:22 Jesus continued his explanation for his use of parables. Although the truth may be hidden or secret for a while, it will not remain so. One day the truth will be brought to light. This could refer either to Jesus’ resurrection and ascension (when his followers would fully understand Jesus’ words) or the Second Coming. Jesus’ followers did not understand everything about Jesus at that time, but all their questions would be answered one day.

4:23 This saying, which repeats 4:9, often concluded Jesus’ important statements. As explained in 4:9 above, Jesus spoke of a deeper kind of listening: hearing not with the ears, but with the mind and heart. Only then could the hearers gain spiritual understanding from his stories.

4:24 Because the stories are so important in what they teach, Jesus warned the people to pay attention to his words. We must treasure the words of Jesus. Those who heard, understood, and then shared with others would be given even more understanding to pass along. Believers are responsible to use well their God-given understanding, insight, and opportunities to share the gospel. Whether they have little or much, that is not nearly as important as what is done with what they have. “The more you do this, the more you will understand”—a person’s openness and perception of the Kingdom message will bring great rewards. Ultimately, believers will receive eternal blessings in heaven.

4:25 The people who listen and understand are those who are open to Jesus’ teaching. To them God will give more understanding. They will continue to grow because they let God’s word make a difference in their lives. In contrast, those who are not listening will lose whatever they had. Jesus’ words here may have been directed to the Jews who had no understanding of Jesus and would lose even what they had—that is, their privileged status as God’s people. Or Jesus might have meant that when people reject him, their hardness of heart drives away or renders useless even the little understanding they had. Eventually, any opportunity to share in God’s Kingdom will be taken away completely.

Jesus Tells the Parable of the Growing Seed / 4:26-29

Many of Jesus’ stories sprouted from similes. He focused on what people knew or saw and then pointed to a similarity between that and a characteristic of the Kingdom of God. The way Jesus made use of his surroundings demonstrates that all of creation is filled with lessons and pointers. This story teaches us that spiritual growth cannot be measured by a stopwatch. The Kingdom of God may be planted in us in an instant, but its growth becomes apparent only with the passing of time and the practice of faithfulness.

4:26-28 This story about the Kingdom of God, recorded only by Mark, reveals that spiritual growth is a continual, gradual process that is finally consummated in a harvest of spiritual maturity. We can begin to understand the process of spiritual growth by comparing it to the slow but certain growth of a plant. Even though the farmer did not understand the actual process of growth, his ignorance does not stop it from happening—the seeds sprouted and grew. In the same way, the Kingdom of God begins in a person’s life with a seed of understanding that takes root in the good soil of a ready heart. That seed sprouts and grows into strong faith. But how that happens is God’s responsibility.

The disciples, wondering about the difficult mission ahead of them, were being told by Jesus that they need not worry about how the Kingdom would grow. That part was up to God. Their job was to plant the seed. With his coming to earth, Jesus planted the Kingdom of God, and God would bring that harvest to fruition.

4:29 The farmer lets the seed grow in the fields and goes about his other work (4:26-27), but as soon as the grain is ready, he has work to do. The farmer comes and harvests it with a sickle (a curved blade mounted in a short handle). Likewise, the time will come when God will intervene decisively into the world’s affairs.

Jesus Tells the Parable of the Mustard Seed / 4:30-34

Mark concluded this sampling of Jesus’ stories with a second lesson about the Kingdom of God. He began the chapter with the story of the four soils, which illustrates the variety of responses to the gospel. The two following stories focus on what happens when the truth finds a receptive heart. The story of the growing seed illustrates the growth rate of the Kingdom of God. The story of the mustard seed illustrates the surprising size of the growth from such a small beginning.

4:30 As if repeating from 4:26, Jesus prepared again to explain the Kingdom of God in a story. No one story could completely describe God’s Kingdom in all its aspects, so Jesus employed several of them. The crowds, and even some of the disciples, were expecting the Messiah to be a political leader who would free Israel from Rome. The only “kingdom” they could picture was an earthly one. So Jesus attempted to clarify his Kingdom even further for them.

4:31-32 In this story, Jesus stressed that his Kingdom would have a small beginning—indeed, it began with Jesus alone and, upon his ascension, was left in the care of twelve apostles and a few hundred other followers. Jesus compared this beginning to the mustard seed, which was the smallest seed a farmer used. The mustard seed was so small that it would take almost twenty thousand seeds to make one ounce. From this very tiny seed would grow a large shrub—the largest shrub among all the herbs that the farmer would plant in his garden. A mustard shrub could grow ten to twelve feet in just a few weeks. Jesus’ point was that just as a tiny seed can grow into one of the largest of plants, so God’s Kingdom can begin with a few people who truly believe and grow into such greatness that, upon Christ’s second coming, it will overpower the entire earth and rule supremely forever. For the disciples, and for us, this story meant that size or relative power does not indicate final results. God’s Kingdom would take root and grow across the world and through the years. This would be no political coup; the Kingdom would grow slowly but surely in people’s hearts, making a difference in people’s lives and preparing them for life to come in God’s eternal Kingdom.

4:33-34 Mark made clear that he did not record all of Jesus’ stories—there were probably too many to record. Jesus adapted his methods to his audience’s ability and desire to understand. He didn’t speak in stories to confuse people, but to challenge sincere seekers to discover the meaning of his words. As explained in 4:2-3, Jesus spoke in stories to the crowds (see also 4:1), but when he was alone with his disciples, he explained the meaning to them (see also 4:10). The disciples here are specifically the Twelve.

Jesus Calms the Storm / 4:35-41

In this section, Mark has described the intense encounters between Jesus and various groups (religious leaders, crowds, his own family) and given us a series of teaching stories. In this section, he recalled a series of miracles that demonstrated Jesus’ power over the natural elements, the spiritual realm, and the human body. He presented a strong case for Jesus’ startling uniqueness and divine nature.

Mark’s details of Jesus calming the storm are absent in the accounts of Matthew and Luke. These details indicate that Mark used Peter as a source. He gives intimate facts that only an eyewitness would have known. Believers today profess trust in Jesus’ power over the storms of life, but many fall short of demonstrating that trust when the storms arrive. Saying we believe that Jesus can help us takes on a whole new meaning when we actually depend on him for help.

4:35 When evening came, Jesus suggested that he and the disciples cross to the other side of the lake—that is, to the east side of the Sea of Galilee. The boat probably belonged to one of the fishermen in the group, most likely to Peter. For Peter to set sail in the evening was not unusual because he was used to fishing at night (see John 21:3). Fishing was best then; storms usually came in the afternoon.

So, when Jesus finished speaking, the disciples pulled up the anchor and set sail. Jesus’ ministry was never without purpose. He was crossing the sea in order to enter a new area of ministry. Along the way, the disciples would be taught an unforgettable lesson about his power.

4:36 A few people in the crowd probably expected Jesus to come ashore to offer more healing or teaching. But Jesus, human as he was, needed rest. So he left the crowds behind when the boat set sail.

The detail that other boats followed is recorded only in Mark and signifies an eyewitness account—perhaps from Peter who sailed the boat and had to watch out for these other boats as they made their way out into the lake. (Josephus, an ancient historian, wrote that there were usually more than three hundred fishing boats on the Sea of Galilee at one time.) The other boats accompanying Jesus may have been filled with persistent followers. The tiny detail gives us a picture of God’s grace—many people on these other boats were also saved when Jesus stilled the storm.

4:37 The Sea of Galilee is an unusual body of water. It is relatively small (thirteen miles long, seven miles wide); but it is 150 feet deep, and the shoreline is 680 feet below sea level. Because it is below sea level and surrounded by mountains, it is susceptible to sudden storms. Winds sweeping across the land come up and over the mountains, creating downdrafts over the lake. Combined with a thunderstorm that appears suddenly over the surrounding mountains, the water stirs into violent twenty-foot waves. The disciples had not foolishly set out in a storm. In fact, they usually didn’t encounter storms at night and did not see this one coming. Even though several of these men were expert fishermen and knew how to handle a boat, they had been caught without warning by this fierce storm. Their peril was real as they battled huge waves that nearly swamped their vessel.

4:38 While this was happening, Jesus was sleeping at the back of the boat. How Jesus could sleep during this storm indicates his complete exhaustion and reveals his human nature. That the noise, the violent rocking of the boat, and the cold spray of the water didn’t awaken him gives us a glimpse of the physical drain on Jesus throughout his earthly ministry.

The disciples had embarked on this journey at Jesus’ request after a long day. They were probably tired too, but they had set sail anyway. Then, of all things, a storm blew in—one that was threatening to sink the boat and drown them. And Jesus was sleeping through it! They woke him and asked, “Teacher, don’t you even care that we are going to drown?” Their words were more of a criticism than a call for help. How easy it is for us to complain and criticize God for not coming to our aid, rather than making our request and then trusting him to answer.

Although the disciples had witnessed many miracles, they panicked in this storm. Added to that, they revealed that they completely misunderstood their teacher. They had seen Jesus perform great miracles of compassion, but they dared to ask if he cared about them at all. Their question was rude; their misunderstanding was deep.

4:39 Jesus, abruptly awakened from a deep sleep, arose and without speaking to the disciples spoke instead to the elements. Standing in the stern of the rocking ship, Jesus rebuked the wind and said to the water, “Quiet down!” The disciples’ were shocked at the power of their teacher to speak and control the ocean waves. But they should not have been surprised. The storm was out of control, their fears were out of control, but Jesus was never out of control. He has power over all the forces of nature, and he listens to the appeals of those who love him.

4:40 The disciples had seen Jesus do incredible miracles, but they hadn’t taken their knowledge of his power and carried it to its logical conclusion. Jesus responded, “Why are you so afraid? Do you still not have faith in me?” They wanted him to do something; he wanted them to trust him! Despite all that the disciples had seen and heard so far, and despite their belief in Jesus as the Messiah, they still had not grasped that Jesus was himself God, given God’s power and authority over all of creation.

4:41 But the disciples still didn’t understand, as betrayed by their question, “Who is this man?” They should have known because this miracle clearly displayed the truth of Jesus’ divine identity. Being with the human, compassionate Jesus was fine; being with the powerful and supernatural Son of God was terrifying.

When we become followers of Chirst, we enter a cosmic struggle because Satan hates people to believe in Jesus. Satan’s limited power is launched against believers individually and the church in general, hoping to sink us to the depths of the sea. But we have the ultimate power on our side, and the final victory is assured. Jesus should be our Savior, to whom we turn with all our needs and fears, knowing that he does care and will help.

 Tomorrow we’ll check out chapter 5.  I am praying that you will continue to GROW in Christ.

 Darrell

For more about The Ridge Fellowship go to www.RidgeFellowship.com

Sources:

Life Application Concise New Testament Commentary

Life Application Bible Notes

New American Commentary

Preacher’s Outline and Sermon Bible – Commentary

Preaching the Word Commentary

 

The confrontation between Jesus and the religious leaders has escalated.  The Pharisees are watching Jesus on the Sabbath, hoping that he will do something that they can condemn.  Jesus frustrates their plan by involving them in the decision to heal the man. Their anger drove the Pharisees to break the Sabbath by plotting Jesus’ murder. They commit the very sin they want to pin on him.

 Jesus Heals a Man’s Hand on the Sabbath / 3:1-6

 3:1-2 As was his regular custom (noted by the word again), Jesus went into the synagogue on the Sabbath (see 3:2). As Jesus entered, he noticed a man with a deformed hand. Luke adds that it was the man’s right hand (Luke 6:6). Jesus’ enemies were the Pharisees (3:6). They were spying on Jesus with the intention of finding some fault in his actions so that they could condemn him.

Jesus’ reputation for healing (even on the Sabbath, see 1:21-26) preceded him, but would he dare heal on the Sabbath with the Pharisees watching? God’s law prohibited work on the seventh day of the week (Exodus 31:14-17); so, the religious leaders allowed no healing to be done on the Sabbath unless the person’s life was in danger. Healing, they argued, was practicing medicine, and a person could not practice his or her profession on the Sabbath.

3:3 Jesus didn’t avoid a confrontation with his adversaries; he needed to make the important point that he would not be bound by the Pharisees’ burdensome laws and that, as God, he would perform an act of kindness and healing, even on the Sabbath. So Jesus commanded the man with the deformed hand to come to the center of the crowd so everyone could see him and his deformity. The Pharisees would not miss anything of what Jesus was about to do.

3:4 To Jesus it didn’t matter that this man’s life was not threatened by the condition of his hand; it didn’t matter that he could have waited until the next day to perform this healing legally. If Jesus had waited until another day, he would have been submitting to the Pharisees’ authority, showing that their petty rules were equal to God’s law. God is a God of people, not of rules.

So Jesus asked a rhetorical question: “Is it legal to do good deeds on the Sabbath, or is it a day for doing harm?” But the Pharisees wouldn’t answer him, for to answer would have left them without an accusation to pin on Jesus. Their own laws allowed people to do good and to save life on the Sabbath—the farmer who could rescue his only sheep from a pit on the Sabbath knew that (see Matthew 12:11-12). How absurd, then, to refuse to allow a person to do good to another person on the Sabbath.

3:5 The religious leaders, the guardians of the Jewish faith, the keepers of the law, the teachers of the people—these men with their hard hearts were so spiritually and morally blind and hardened that they could not see who Jesus really was, and they could not even acknowledge a man’s need and rejoice in his healing. No wonder Jesus was angry and disturbed. But the Pharisees’ stubbornness didn’t matter. Jesus planned to make his point and to heal this man. So Jesus told the man to reach out his hand.

In response to Jesus’ command and with all eyes focused on him, the man stretched his hand out in front of him. The moment he did so, it became normal again. Jesus gave this man his life back. He could work again, and he no longer had to face the embarrassment of his deformity.

3:6 No particular action of Jesus is recorded; he told the man to move and with that movement, healing arrived. Jesus did nothing that could be called “work,” but the Pharisees would not be swayed from their purpose. Jesus had embarrassed them. In their fury, the only option they saw was to kill him. Ironically, the Pharisees had accused Jesus of breaking their law about healing on the Sabbath, yet they themselves were discussing plans for killing Jesus. Their hatred, combined with their zeal for the law, drove them to plot murder—an act that was clearly against the law.

In an unlikely alliance, the Pharisees plotted with the supporters of Herod (or Herodians), a Jewish political party that hoped to restore Herod the Great’s line to the throne. Their support of Rome’s leadership over Palestine brought them into direct conflict with the Jewish religious leaders. These two groups had little in common—until Jesus posed a threat to them both. Jesus threatened the Pharisees’ authority over the people; Jesus threatened the Herodians’ political ambitions because his talk of a “kingdom” caused them to think that this popular and powerful man was planning to set himself up as a ruler. This would jeopardize their authority derived from Herod’s power. To get rid of Jesus, the Pharisees needed the support of people with some influence with the secular leaders. So the Pharisees and Herodians, normally enemies, joined forces to discuss how to get rid of Jesus.

 Large Crowds Follow Jesus / 3:7-12

In contrast to the rejection of Jesus by certain religious leaders, Mark described the attraction and adoration of Christ by the crowds. Mark’s details provide us a picture of the context of Jesus’ ministry. People were coming from literally every direction (from Tyre and Sidon in the north; from Judea, Jerusalem, and Idumea in the far south; from across the Jordan in the east). From this whirlwind of activity, Mark highlighted a number of smaller interactions between Jesus and those around him. The character of Jesus emerges under the constant scrutiny and demand of the crowds. Jesus was rarely alone.

3:7 Up to this point, Jesus had been aggressively confronting the Pharisees’ hypocrisy. Then he decided to withdraw from the synagogue before a major confrontation developed, because it was not time for him to die. Jesus had many lessons still to teach his disciples and the people. So he went out to the lake (that is, to the Sea of Galilee), followed by a huge crowd. The actual twelve disciples had not yet been called, but those closest to Jesus were marked as following him. They had separated themselves from the religious establishment and were sharing in the glow of Jesus’ popularity.

3:8 While Jesus was drawing fire from the religious leaders, he was gaining great popularity among the people—they came literally from all directions. News of Jesus had spread far beyond Galilee. People came from Judea (the southernmost region of Israel), Jerusalem (the key city of Israel, in Judea), Idumea (the region south of Judea), east of the Jordan River (which probably refers to Perea and Decapolis), and Tyre and Sidon (pagan cities to the far north on the coast of the Mediterranean Sea). The people came for various reasons with various motives. Some were simply curious, some sought healing, some wanted evidence to use against him, and others truly wanted to know if Jesus was the Messiah. Most of them could only dimly guess at the real meaning of what was happening among them.

3:9-10 Only Mark recorded this detail, suggesting that this was an eyewitness report from one of the disciples whom Jesus asked (possibly Peter). This boat was about the size of a rowboat. As Jesus walked along the shoreline with the crowds following, the little boat was rowed along close to the shore so it would always be ready in case the people crowded Jesus right into the water. Jesus’ reputation for healing had spread everywhere (see 3:8), and many sick people came from great distances just to touch Jesus and be healed. Picture people in the throng crowding around and shoving each other out of the way, reaching out at Jesus. They were so desperate to be healed that such rudeness made no difference.

3:11-12 Mark described a second encounter between Jesus and evil spirits (see also 1:23-24). The demons recognized who Jesus was, and whenever a possessed person saw Jesus, he or she would fall down in front of him, not in worship, but shrieking to everyone, “You are the Son of God!” The demons recognized Jesus and feared him (see James 2:19). They knew his power, and they were aware that he had the authority to cast them out of their lodgings (inside a person) and even to send them away permanently (see 5:9-10). Jesus didn’t want or need the demons to endorse him. His true identity would be revealed at the right time, at his resurrection. So, he spoke sternly to the demons and warned them not to say who he was (see also note 1:25).

Ironically, the demons recognized who Jesus was but the people didn’t. Jesus warned the evil (unclean) spirits not to reveal his identity because he did not want them to reinforce a popular misconception. The huge crowds were looking for a political and military leader who would free them from Rome’s control, and they thought that the Messiah predicted by the Old Testament prophets would be this kind of man. Jesus wanted to teach the people about the kind of Messiah he really was, because he was far different from what they expected. Christ’s Kingdom is spiritual. It begins, not with the overthrow of governments, but with the overthrow of sin in people’s hearts.

 Jesus Chooses the Twelve Disciples / 3:13-19

Earlier in this Gospel, Jesus invited several persons to follow him (1:16-19; 2:14). Soon hundreds and thousands of others also tracked Jesus’ steps. Some were curious, some critical, and some were committed. From among all of them Jesus chose twelve.

The better we know the disciples, the more we come to see that God might actually choose us, too. Grace does not make humanness a disqualifying characteristic. As disappointing as the disciples may have been, they leave room for us to hope. When we are aware of our unworthiness to merit God’s mercy and love, we are in the best position to experience what he can do for us.

3:13 Jesus left the shore of the Sea of Galilee and went up on a mountain (probably referring to the hill country of Galilee instead of to one particular mountain). Luke records that Jesus “prayed to God all night” (Luke 6:12) before calling the ones he wanted to go with him—that is, the twelve disciples. Jesus did not take volunteers; he chose and called those he wanted. Jesus wanted these men; so he called them, and they came to him. They did not hesitate to obey.

3:14-15 Jesus had many disciples (learners), but he selected twelve of them to be his regular companions, calling them apostles (messengers). The apostles were Jesus’ inner circle. He gave them special training, and he sent them out with his own authority. From the hundreds of people who followed Jesus from place to place, he especially selected these twelve to receive the most intense training. We see the impact of these men throughout the rest of the New Testament, for they started the Christian church.

The choice of twelve men is highly symbolic. The number twelve corresponds to the twelve tribes of Israel (Matthew 19:28), showing the continuity between the old religious system and the new one based on Jesus’ message. Jesus looked upon this as the gathering of the true people of God. These men were the righteous remnant who would carry on the work the twelve tribes were chosen to do—to build the community of God.

Jesus did not choose these twelve to be his disciples because of their faith—it often faltered. He didn’t choose them because of their talent and ability—no one stood out with unusual ability. The disciples represented a wide range of backgrounds and life experiences, but apparently they may have had no more leadership potential than those who were not chosen. The one characteristic they all shared was their willingness to obey Jesus.

The apostles remained with Jesus for the purpose of being trained, so that Jesus could then send them out as his ambassadors or representatives to preach. Their message was the Good News of salvation; they were to proclaim that message publicly and with the authority given to them by Christ himself. Not only did the disciples go out trained in the message of the gospel, they also had Jesus’ authority to cast out demons. This power was given to the disciples by Jesus; it was delegated authority. The disciples could speak the word, and God’s power would cast out the demons.

3:16 Mark listed these disciples by name or family name (“son of”). It is interesting to note the almost complete silence of the Gospels and the Epistles as to the future work of the vast majority of these twelve men. We know some about Peter, James, and John in the book of Acts; we know from 3:19 that Judas would betray Jesus. Otherwise, the Bible is silent about many of the disciples’ activities. One reason for this silence is that many of the twelve apostles, according to tradition, went far beyond the regions focused on in the book of Acts and the Epistles.

The first name recorded was Simon, whom Jesus renamed Peter (see John 1:42). Jesus gave him a name in addition to the one he already had—he did not change Simon’s name. Sometimes Peter is referred to as Cephas. “Peter” is the Greek equivalent of the Aramaic Cephas—a word meaning stone or rock. Peter had been a fisherman (1:16). He became one of three in Jesus’ core group among the disciples. He also confessed that Jesus was the Messiah (8:29). Although Peter would deny ever knowing Jesus, he would eventually become a leader in the Jerusalem church, write two letters that appear in the Bible (1 and 2 Peter), and be crucified for his faith.

3:17 James and John had also been fishermen (1:19). James would become the first martyr for the Christian faith (Acts 12:2). John would write the Gospel of John, the letters of 1, 2, and 3 John, and the book of Revelation. They may have been related to Jesus (distant cousins); so, at one point they requested special places in Christ’s Kingdom (10:35, 37). These brothers were nicknamed Sons of Thunder. Scripture gives glimpses of these men, revealing that they were somewhat short-tempered and judgmental; for example, they wanted to call fire down from heaven on an inhospitable Samaritan village (Luke 9:52-56). So Jesus gave them an appropriate name.

3:18-19 Andrew was Peter’s brother and also a fisherman (1:16). Andrew had been a disciple of John the Baptist. He left John to follow Jesus, and then brought his brother Simon Peter to Jesus (John 1:35-39). Philip was the fourth to meet Jesus (John 1:43). Philip probably knew Andrew and Peter because they were from the same town, Bethsaida (John 1:44). Philip then brought Bartholomew (also called Nathanael) as recorded in John 1:45-47. Bartholomew at first rejected Jesus because Jesus was from Nazareth. But upon meeting Jesus, his attitude changed (John 1:49). Matthew was also known as Levi. He had been a tax collector (Mark 2:14). He had been a despised outcast because of his dishonest career, but he abandoned that corrupt (though lucrative) way of life to follow Jesus. He would later write the Gospel of Matthew. Thomas is sometimes called “Doubting Thomas” because he doubted Jesus’ resurrection (John 20:24-25). But he also loved the Lord and was a man of great courage (John 11:16). Thomas was tough and committed, even if he tended to be pessimistic. So, when the other disciples said that Jesus was alive, Thomas didn’t believe them. However, when Thomas saw and touched the living Christ, doubting Thomas became believing Thomas. James is designated as son of Alphaeus to differentiate him from James the son of Zebedee (and brother of John) in 3:17. Thaddaeus is also called “Judas son of James” (see Luke 6:16; Acts 1:13). Simon was probably not a member of the party of Zealots, for that political party did not appear until a.d. 68. Most likely the word Zealot used here indicates zeal for God’s honor and not extreme nationalism; it was an affectionate nickname.

The name Iscariot is probably a compound word meaning “the man from Kerioth.” So, Judas’s hometown was Kerioth in southern Judea (see Joshua 15:25), making him the only one of the Twelve who was not from Galilee. It was Judas, son of Simon Iscariot (John 6:71), who betrayed Jesus to his enemies and then committed suicide (Luke 22:47-48; Matthew 27:3-5).

Mark presents a paradoxical picture of the disciples. They doubted and they failed, yet they were used to build the church. Some died for him, one betrayed him. The message is, what kind of disciple will you be?

 Religious Leaders Accuse Jesus of Getting His Power from Satan / 3:20-30

Mark never allowed his readers to get far from the fact that Jesus’ ministry was constantly being opposed. He balanced Jesus’ choice of disciples with the evolving group of opposition. The religious leadership chose to add the accusation of demon possession. He neutralized his enemies’ charge with a counterattack. How, he asked them, could he possibly be serving Satan when his presence and his actions were causing such devastating damage to Satan’s kingdom? Further, he pointed out that their failure to recognize the Spirit, under whose influence he was actually operating, indicated that they were committing the unforgivable sin. By identifying the Holy Spirit as Satan in Jesus’ life, the religious leaders were committing unspeakable blasphemy.

3:20 The house Jesus entered was most likely in Capernaum and may have, once again, been Peter’s house. As had happened twice previously, crowds began to gather (see 1:33; 2:1-2). Again, the demand of the people in the crowd made it impossible for Jesus and the disciples to have any quiet, to spend time in training, or even to eat.

3:21 Thinking Jesus had gone out of his mind, his family came to him. John recorded that Jesus’ brothers did not believe in him (John 7:5), although some later did believe (Acts 1:14). In fact, Jesus’ brother James became one of the leaders in the church in Jerusalem and the writer of the book of James. Mary believed that her son was special, but she didn’t understand his mission. Perhaps she thought the situation was getting out of hand, and she needed to protect her son from himself, from the demands of his ministry, or even from the relentless crowds. Jesus’ family decided that they needed to take him home with them.

3:22 These teachers of religious law probably had been summoned by the Pharisees and Herodians who were already in league to destroy Jesus (3:6). The teachers and Pharisees could not deny the reality of Jesus’ miracles and supernatural power—he had indeed been driving out demons. But they refused to believe that his power was from God because then they would have had to accept him as the Messiah. Their pride would not let them do that. So in an attempt to destroy Jesus’ popularity among the people, the teachers accused him of being possessed by Satan, the prince of demons. That is why, they said, he was able to cast out demons.

3:23-26 Jesus first addressed their second accusation—that he was driving out demons by Satan’s power—by simply asking, “How can Satan cast out Satan?” By the question, Jesus implied that it is impossible for Satan to cast out himself (or his own followers, demons). Why would Satan work against himself? Following the obvious conclusion of the accusation—that Satan was driving himself out of people—Jesus indicates that would then mean there was civil war in the kingdom of evil. His kingdom would then collapse. In the same way, a home, with people working against one another, is doomed. The answer to Jesus’ question is that Satan doesn’t and would not cast out his own, for to do so would mean the end of his power. He would never survive. The teachers’ charge that Jesus was driving out demons by Satan’s power was obviously false. But Jesus wasn’t finished.

3:27 This picture reflects a situation in the ancient world where wealthy people’s homes were virtual fortresses, and their servants could form a small army. Jesus pictured Satan as the wealthy man and his demons as his servants and possessions. The only way those possessions could be carried off would be for someone to first tie up the strong man—the only way for the demons to be cast out is for someone to first limit Satan’s power. Satan would not do that to himself.

Although God permits Satan to work in our world, God is in control. Jesus, as God, has “tied up” Satan; Jesus is able to drive out demons and end their terrible work in people’s lives. As such, every exorcism was a binding of Satan; one day Satan will be bound forever (Revelation 20:10). Jesus was not in league with Satan, as the teachers of the law tried to claim; rather, he had overpowered Satan by refusing his temptations and by constantly freeing people held in Satan’s grasp—either through demon possession or through the power of sin.

3:28-30 I assure you is a recurring phrase used only by Jesus prior to a solemn warning or pronouncement. No longer was Jesus reasoning with his accusers; he was giving them a solemn warning. Jesus had just been accused of being in league with Satan and had soundly refuted those charges. Here he had a few words for these so-called teachers of religious law, the Jewish leaders.

First he made the incredible promise that any sin can be forgiven, including blasphemy. Too often people miss this promise and worry about the warning in the next verse. But the fact is, those who believe in Jesus will be forgiven of all sins (evil acts, wrong actions, good actions not done, evil thoughts, evil motives, etc.) and of all blasphemies (evil words said against God). When there is confession and repentance, no sin is beyond God’s forgiveness.

There is one sin, however, that cannot be forgiven. Anyone who blasphemes against the Holy Spirit will never be forgiven. Blasphemy against the Holy Spirit refers not so much to a single action or word as to an attitude. Those who defiantly deny Jesus’ divine power and instead attribute it to Satan are blaspheming the Holy Spirit (see also Matthew 12:32). Jesus was not talking about rejecting him, but of rejecting the power behind him. Jewish history tells us that Jesus’ generation acknowledged that he performed miracles but that he did it by the power of the devil. So, the Jewish leaders rejected him as being the Messiah and thereby blasphemed the Holy Spirit.

Jesus’ words were addressed directly to these teachers of religious law because they were saying he had an evil spirit. They had blasphemed the Spirit by attributing the power by which Christ did miracles to Satan instead of to the Holy Spirit. This is the unforgivable sin—the deliberate refusal to acknowledge God’s power in Christ. It indicates an irreversible hardness of heart. Deliberate, ongoing rejection of the work of the Holy Spirit is blasphemy because it is rejecting God himself. The religious leaders accused Jesus of blasphemy (see also 14:63-64), but ironically they were the guilty ones when they looked Jesus in the face and accused him of being possessed by Satan.

Sometimes believers worry that they have accidentally committed this unforgivable sin. But only those who have turned their back on God and rejected all faith have any need to worry. Jesus said they can’t be forgiven—not because their sin is worse than any other, but because they will never ask for forgiveness.

 Jesus Describes His True Family / 3:31-35

Jesus turned his rejection by his family into a compassionate invitation to recognize his true nature. They came to claim him as their family member; he challenged them to be members of God’s true family. The conflict between Jesus and his family continues in our lives. Do we avoid Jesus’ claim on us as the powerful Lord by reducing him to friendship status? Jesus is our friend and brother, but he is also our Lord. By treating him as any less, we may be neutralizing his rightful ownership of our thoughts and actions.

3:31-33 This verse continues from 3:20-21 when Jesus’ family arrived to take him home because he was “out of his mind.” Jesus’ mother was Mary (Luke 1:30-31), and his brothers were probably the other children Mary and Joseph had after Jesus (see also 6:3).

Apparently Mary had gathered her family, and they went to find Jesus. Mary hoped to use her personal relationship with Jesus to influence him. She saw her son occupied in a busy ministry that was taking its toll on him—to the point that he had no time to eat (3:20). They arrived at the house but could not get in. So they stood outside and sent their message in to Jesus. Obviously Jesus’ family thought that their relationship with him precluded all others and that he would immediately answer their request.

Instead of immediately going outside to see what his family members wanted, Jesus looked at the crowd and asked an odd question, “Who is my mother? Who are my brothers?” Jesus knew why his family had come, and he wasn’t about to be dragged home because they thought he’d gone crazy. So he used their visit as a lesson in discipleship. A relationship with Jesus is not limited to those in his immediate family. Jesus opened this relationship to all people.

3:34-35 Jesus looked at those seated around him (not the entire crowd, but probably his disciples who were seated closest to him) and answered his own question. The types of people who can have a relationship with him are those who listen, learn, believe, and follow. In these words, “These are my mother and brothers,” Jesus explained that in his spiritual family, the relationships are ultimately more important and longer lasting than those formed in his physical family. The key to discipleship in Mark’s Gospel is radical obedience to God’s will. While Jesus looked upon his disciples seated around him as members of his family, he broadened the scope to include anyone who does God’s will.

Jesus was not denying his responsibility to his earthly family. On the contrary, he was criticizing the religious leaders for not following the Old Testament command to honor their parents (Matthew 15:1-9). He provided for his mother’s security as he hung on the cross (John 19:25-27). His mother and brothers were present in the upper room at Pentecost (Acts 1:14). Instead, Jesus was pointing out that spiritual relationships are as binding as physical ones, and he was paving the way for a new community of believers to be formed as Jesus’ spiritual family. This family would be characterized by love; the members should desire to be together, work together, and share one another’s’ burdens.

 We’ll look at chapter4 tomorrow. Praying that you to KNOW Christ better.

 Darrell

For more about The Ridge Fellowship go to www.RidgeFellowship.com

Sources:

Life Application Concise New Testament Commentary

Life Application Bible Notes

New American Commentary

Preacher’s Outline and Sermon Bible – Commentary

Preaching the Word Commentary

 

Chapter 1 shows conflict between Jesus and the power of Satan. Chapter 2 introduces a new factor in the conflict: resistance to Jesus by the religious establishment. The religious leaders, accustomed to giving lip service to the idea of a coming Messiah, found that Jesus threatened their power and prestige. Jesus challenged their authority, questioned their teachings, and trampled on their way of doing business. Mark illustrated their reactions and rejection of Christ with five clashes that form chapter 2 and the beginning of chapter 3.

 Jesus Heals a Paralyzed Man / 2:1-12

2:1-2 Jesus returned to Capernaum, which had become his base of operations while he was in Galilee. Everyone in Capernaum had been looking for him (1:37), so when the people heard that he was back, they packed the house. Instead of healing, however, this time he preached the word to them. The basic message remained the same: The long-awaited Messiah had come to break the power of sin and begin God’s personal reign on earth. The miracles Jesus performed served as a sign to Jesus’ identity, as well as revealed his compassion and love for the people he had come to save.

2:3-4 As Jesus was preaching, four men arrived carrying a paralyzed man. The crowd had filled the house and the doorway (2:2), so the group couldn’t get to Jesus. But these friends would not be deterred. Determined to get their friend to Jesus, they dug through the clay roof above his head. In Bible times, houses were built of stone and had outside stairways that led onto flat roofs. Roofs were made with joists covered with a mixture of mortar, tar, ashes, and sand. So they had to “dig” through the roof (see also Luke 5:19). They attached ropes to each corner of the pallet and carefully lowered the paralyzed man in front of Jesus.

2:5 We might expect a popular preacher in the middle of speaking to an expectant crowd to be annoyed at this intrusion. Obviously, several minutes were spent as the crowd watched these men take apart the roof above them. But Jesus saw their faith acted out in their determination. If they could but get their friend within Jesus’ touch, they knew their friend would be restored.

Among the first words Jesus said to the paralyzed man were “My son, your sins are forgiven.” The man needed spiritual healing, so Jesus forgave his sins. Then Jesus healed the man.

2:6-7 These teachers of religious law were the legal specialists in Jesus’ day. Jesus’ teaching and his popularity had prompted special investigation by the powerful leaders of the Jewish faith. These teachers had been dispatched from Jerusalem to Capernaum (Luke 5:17) and had made their way into the crowd that filled this house. Jealous of Jesus’ popularity and power, these men hoped to find something to criticize or even condemn in Jesus’ teaching. When they heard Jesus tell the paralyzed man that his sins were forgiven, they were shocked. For Jesus to claim to forgive sins was considered blasphemy, defined as claiming to be God or to do what only God can do. In Jewish law, blasphemy was punishable by death (Leviticus 24:16). The religious leaders were correct in their statement that only God can forgive sins (Exodus 34:6-7; Psalm 103:3; Isaiah 43:25; Daniel 9:9), and they also rightly understood that Jesus was claiming to be God. But in labeling Jesus’ claim to forgive sins as blasphemy, the religious leaders showed they did not understand that Jesus was God. Jesus had God’s power and authority to heal bodies and forgive sins. Forgiveness of sins was a sign that the messianic age had come (Isaiah 40:2; Joel 2:32; Micah 7:18-19; Zechariah 13:1). Unfortunately, it did not occur to these Jewish leaders that perhaps this man was their Messiah.

2:8 Jesus knew what they were discussing, and their hostility and anger at Jesus’ words could not be hidden. Jesus asked them, “Why do you think this is blasphemy?” Would the teachers of religious law respond, or did they too believe this man to be the Messiah? Jesus knew the teachers’ dilemma and offered to prove his authority.

2:9 The teachers of religious law knew about Jesus’ ability to heal, and they probably had expected Jesus to immediately heal the paralyzed man. Instead, Jesus forgave the man’s sins. To the teachers, this sounded like blasphemy, and it also sounded like an easy out. Anyone can just say someone’s sins are forgiven, but it would take someone with great power and authority to heal a paralyzed person. Jesus asked them the question that they were asking themselves. He wanted to show that he had the power to forgive sins by showing that he had the power to make a paralytic pick up his mat and walk.

2:10-11 By recording this incident, Mark hoped to prove to his audience beyond any doubt that Jesus was the Messiah. The Son of Man has the delegated authority of God the Father to forgive sins. The teachers asked, “Who but God can forgive sins!” (2:7). The answer is, “No human except one delegated that authority by God himself. And the Son of Man has that authority.” However, people cannot “see” sins forgiven; they can see physical healing. Therefore, Jesus turned to the paralytic, still lying on the mat in front of him, and told him to stand up on his previously useless legs; take his mat with arms that may also have been previously useless; and go on home.

2:12 The man did not doubt Jesus’ words; when Jesus told him to get up, he did so—before the stunned onlookers including Jesus’ critics. The healing showed Jesus’ power and authority. The teachers of religious law who questioned Jesus’ ability to forgive sins (2:6-7) saw the formerly paralyzed man get up and walk. Jesus’ question in 2:9 forced their answer: Jesus had the power to make the paralyzed man walk; so he also had the authority to forgive his sins. The people in Capernaum had already seen numerous healings by Jesus on his previous visit. But the crowd’s amazement is expressed in Mark’s words, they all praised God. While the religious leaders questioned and debated, the people recognized God’s power and realized that Jesus had been given authority by God.

Jesus Eats with Sinners at Matthew’s House / 2:13-17

The next clash between Jesus and the religious leaders revolved around the company he kept. Not only had Jesus not separated himself from distasteful characters, he sought them out. Jesus was charged with befriending sinners. Just as Jesus entered the world to save sinners, he still enters sinful human lives to rescue those he loves.

2:13 Jesus left Capernaum and went back to the lakeshore (that is, the Sea of Galilee). A crowd of people gathered, and Jesus taught them. While Jesus often spoke in synagogues or homes, he also taught groups of people on hillsides (Matthew 5:1) or on the shore of the Sea of Galilee. The hillsides and sloping shoreline of the Sea of Galilee provided a convenient place for large crowds to gather and listen.

2:14 Levi (also called Matthew, and later the author of the Gospel of Matthew) was a Jew who worked for the Romans (specifically for Herod Antipas) as the area’s tax collector. He collected taxes from the citizens as well as from merchants passing through town. (Capernaum was a customs post on the caravan route between Damascus to the northeast and the Mediterranean Sea to the west.) Tax collectors were expected to take a commission on the taxes they collected, but most of them overcharged and kept the profits. So, tax collectors were hated by most Jews because of their reputation for cheating and because of their support of Rome. A Jew who accepted such an office was excommunicated from the synagogue and shamed his family and friends. So, a Jewish tax collector was looked down upon for valuing money over reputation, respectability, purity before God, and concern for his own people, who had to pay extremely high taxes to the imperial power.

The tax-collection booth was an elevated platform or bench. Everyone knew who Levi was, and anyone passing through the city who had to pay taxes could find him easily. Levi’s tollbooth taxed commercial goods being transported from the sea to land routes. This was probably not the first time Jesus saw Levi, for Jesus walked these shores many times.

Mark’s words emphasize the brevity of Jesus’ call and Levi’s radical obedience. Jesus’ words, “Come, be my disciple,” are in the imperative mood, meaning this was a command, not an invitation. Levi recognized that Jesus wasn’t inviting him; Jesus was calling him. So Levi got up and followed.

Levi’s radical obedience is amazing for the change it would effect in his life. Already ostracized by family and friends, following Jesus probably made no difference in this regard. But Levi was probably very wealthy—tax collecting was a lucrative occupation. Levi had been an outcast; now he was wanted as a member of a group. But he would have to learn to live in poverty.

2:15 Levi responded, as Jesus would want all his followers to do; he followed his Lord immediately, and he called his friends together to meet him too. He held a dinner for his fellow tax collectors and many other notorious sinners so they also could meet Jesus.

In Levi’s house there gathered a crowd that Jesus could not reach in the synagogues. The tax collectors had been excommunicated. The term sinners referred to the common people who were not learned in the law and did not abide by the rigid standards of the Pharisees. The Pharisees regarded these people as wicked and opposed to the will of God because they did not observe the rituals for purity, which enabled them to eat with others. In any case, Jesus had attracted a following among these people. These people gathered at Levi’s house, where they knew they had a welcome, and they too sat with Jesus and his disciples at dinner and listened to the message this marvelous teacher had for them.

2:16 Many of these teachers of religious law were also Pharisees—a strict religious group of Jews who also advocated minute obedience to the Jewish laws and traditions. Their job was to teach the Scriptures and the Law and to protect them against anyone’s willful defiance. They saw themselves as righteous and everyone else as sinners. When Jesus sat down to a meal with these “scum,” the Pharisees were quite surprised. Here was a man who seemed to have the entire law at his fingertips, who taught with great authority, yet who stooped to the level of the poor, unlearned, common people (even sinners!). So the Pharisees pulled his disciples aside and asked why Jesus did this.

2:17 The question apparently made its way to Jesus’ ears, and Jesus had an answer for the self-righteous, influential religious leaders. The first part of Jesus’ answer was from a common proverb on the healthy and the sick. People who are well don’t seek out a physician; the physician’s waiting room is filled with people who are sick. They recognize their need and come to the one who can make them well.

Jesus carried the proverb a step further and explained his messianic mission. Jesus did not come to call those who think they are already good enough (used ironically—those, like these Pharisees, who thought they were righteous) to repentance, for the self-righteous did not recognize their sinfulness. But these sinners saw their need. This was Jesus’ audience.

Religious Leaders Ask Jesus about Fasting / 2:18-22

At every turn, Jesus challenged the Pharisees’ way of looking at life. They lived by appearance; he challenged motives. They constructed elaborate behavior patterns to indicate their holiness; Jesus taught that good behavior done for the wrong reasons has no spiritual value.

In response to their questions about fasting, Jesus turned the discussion from proper behavior to the reasons for fasting. Jesus made it clear that fasting was not a self-justifying action. It was right in its proper place, but there was also a proper place for feasting and joy. To further underscore this truth, Jesus added two other analogies (clothing repair and wineskin care). A worn item of clothing cannot be repaired with a new piece of cloth that shrinks when washed. A well-stretched wineskin filled with new wine will expand and burst when the wine ferments. So also the new spiritual age brought by Christ would not fit the old system; indeed it would burst the confines of the old system.

2:18 John’s disciples refers to the remaining disciples of John the Baptist. These men and the Pharisees were fasting—that is, they were going without food in order to spend time in prayer repenting and humbling themselves before God. The Old Testament law set aside only one day a year as a required day of fasting for all Jews—the Day of Atonement (Leviticus 16:29). The Pharisees, however, fasted on Mondays and Thursdays (see Luke 18:12) as an act of piety, and most likely promoted this among the people.

John the Baptist was in prison, and his disciples erroneously sided with the Pharisees on this issue, fasting when they should have been feasting with Jesus. Naturally this caused a question: “Why do John’s disciples and the Pharisees fast, but your disciples don’t fast?”

2:19 The Pharisees fasted as a show of piety; the disciples of John the Baptist fasted as a sign of mourning for sin and to prepare for the Messiah’s coming. But, like Jesus’ disciples, they did not need to fast because the Messiah was with them! To be with Jesus the groom is as joyous as a wedding feast. Wedding guests do not mourn or fast; a wedding is a time of celebration and feasting. Likewise, Jesus’ coming was a sign of celebration, not mourning and fasting. Jesus did not condemn fasting—he himself fasted (Luke 4:2). He emphasized that fasting must be done at the right time for the right reasons.

2:20 While Jesus walked the earth, his presence was a cause for celebration—the Messiah had come! The people did not need to mourn, they needed to rejoice. But Jesus knew that soon he (the groom) would be taken away from them. The word someday refers to the day of Jesus’ crucifixion. On that day, Jesus’ disciples would indeed fast and mourn.

2:21 Jesus’ arrival on earth ushered in a new time, a new covenant between God and people. The new covenant called for a new way of expressing personal faith. The newness of the gospel and its relationship to people could not be combined with the religion of Judaism any more than a piece of unshrunk cloth should be used as a patch on a worn-out garment. When the garment is washed, the patch will shrink, pull away from the old garment, and leave a bigger hole than before.

2:22 In Bible times, wine was not kept in glass bottles, but in goatskins sewn around the edges to form watertight bags called wineskins. New wine expanded as it fermented, stretching its wineskin. After the wine had aged, the old wineskin (that had gotten brittle with age and couldn’t stretch anymore) would burst if more new wine was poured into it. New wine, therefore, needs new wineskins.

Like old wineskins, the Pharisees and indeed the entire religious system of Judaism were too rigid to accept Jesus, who could not be contained in their traditions or rules. They were the self-appointed guardians of the “old garments” and the “old wineskins.” Christianity required new approaches and new structures.

The Disciples Pick Wheat on the Sabbath / 2:23-28

Jewish life in Jesus’ day revolved around the Sabbath. Elaborate laws had been designed so that everyone knew exactly how to “keep the Sabbath.” The fourth clash between Jesus and the power of Satan recorded by Mark occurred on a Sabbath. The way Jesus kept the Sabbath irritated his critics to the point of fury. The religious leaders, by imposing a bewildering system of Sabbath laws, had in fact made themselves masters of the Sabbath and so masters over the people. They made the seventh day dreaded rather than enjoyed.

By claiming the title “Lord of the Sabbath,” Jesus was stating his own divinity. But this claim was also an affront to the position of the religious leaders. His remaking the Sabbath into a day of refreshment, worship, and healing pried open the tight-fisted control the Pharisees held on the people. No wonder Jesus’ approach to the Sabbath led his enemies to plot his death.

2:23-24 Mark prepares us for a conflict with the opening words, one Sabbath day. Jesus, determined not to be confined to the Pharisees’ petty rules, always seemed to be doing something against those rules on the Sabbath.

Jesus and the disciples were walking through some grain fields. As they walked, they began breaking off heads of wheat to eat. The Pharisees (who apparently were following them around) pointed out that they were breaking the law against harvesting grain on the Sabbath. The Pharisees had established thirty-nine categories of actions forbidden on the Sabbath, based on interpretations of God’s law and on Jewish custom. Harvesting was one of those forbidden actions. By breaking off heads of wheat to rub in their hands to eat, the disciples were technically harvesting, according to the religious leaders. However, Jesus and the disciples were picking grain because they were hungry (see Matthew 12:1), not because they wanted to harvest the grain for a profit. The disciples, who were not farmers, were not doing their daily work on the Sabbath. Neither were they stealing grain, for God’s law allowed for this kind of sharing among his people (see Deuteronomy 23:25). So, though they may have been violating the Pharisees’ rules, they were not breaking any divine law. The Pharisees, however, could not (and did not want to) see beyond their legalisms.

2:25-26 This story is recorded in 1 Samuel 21:1-6. Each week twelve consecrated loaves of bread, representing the twelve tribes of Israel, were placed on a table in the house of God, here meaning the Tabernacle. This bread was called the bread of the Presence. After its use, it was to be eaten only by priests. On one occasion, when fleeing from Saul, David and his men were given this special bread to eat by the high priest. The priest understood that the men’s need was more important than ceremonial regulations. The loaves given to David were the old loaves that had just been replaced with fresh ones. Although the priests were the only ones allowed to eat this bread, God did not punish David because his need for food was more important than the priestly regulations.

The Pharisees knew the Scriptures thoroughly, yet Jesus’ question, “Haven’t you ever read,” reveals their ignorance of the true meaning of the Scriptures that they claimed to know so well. Yes, they had read this story many times, but they had obviously not discerned or applied its meaning. Jesus justified his disciples’ action on the grounds that they were hungry and that their need superseded the technicalities of ceremonial law. When Jesus compared himself and his disciples to David and his men, Jesus was saying, in effect, “If you condemn me, you must also condemn David.” Jesus was not condoning disobedience to God’s laws. Instead, he was emphasizing discernment and compassion in enforcing the ceremonial laws, something the self-righteous Pharisees did not comprehend. People’s needs are more important than technicalities.

2:27 The Pharisees, having added all kinds of restrictions for the Sabbath, had completely forgotten God’s purpose in creating the Sabbath. God mercifully provided the Sabbath as a day of rest for his people—a day to set aside the normal duties of the workweek and spend time resting and worshiping (Genesis 2:1-3). But the Pharisees had only succeeded in making the Sabbath an impossible burden. Jesus made clear that the Sabbath was made to benefit people by providing them a day of rest. God did not create people in order to place impossible restrictions and burdens on their lives.

2:28 Who created the Sabbath? God did. Therefore, because Jesus, the Son of Man, is God’s Son, given authority and power by God himself, then he is master even of the Sabbath. By saying this, Jesus claimed to be greater than the law and above the law. To the Pharisees, this was heresy. They did not realize that Jesus, the divine Son of God, had created the Sabbath. The Creator is always greater than the creation; so Jesus had the authority to overrule their traditions and regulations.

 Tomorrow we’ll look at chapter 3, I am praying for you to KNOW Christ better.

 Darrell

For more about The Ridge Fellowship go to www.RidgeFellowship.com

Sources:

Life Application Concise New Testament Commentary

Life Application Bible Notes

New American Commentary

Preacher’s Outline and Sermon Bible – Commentary

Preaching the Word Commentary