Upwards Church

9:1 When Jesus said some would not die before seeing the Kingdom of God arrive, he may have been referring

• to Peter, James, and John, who would witness the Transfiguration a few days later
• to all who would witness the Resurrection and Ascension
• to all who would take part in the spread of the church after Pentecost

Jesus’ Transfiguration, which immediately follows (9:2-8), was a preview of that coming glory. In the Transfiguration, Peter, James, and John saw Jesus’ glory, identity, and power as the Son of God (see 2 Peter 1:16-18). So, certain disciples were eyewitnesses to the power and glory of Christ’s Kingdom. Jesus’ point was that his listeners would not have to wait for another, future Messiah because the Kingdom was among them, and it would soon come in power.

 Jesus Is Transfigured on the Mountain / 9:2-13   

Jesus revealed some of his most unusual demonstrations of power and divinity to his disciples alone. He stood up in their partly swamped boat and took command of the wind and the waves. He walked on water. On this occasion, he allowed three of them to witness his appearance without some of the limitations of his humanity. After teaching them the rigors of self-denial, he gave them a reassuring glimpse of his glory.

9:2-3 Rarely did Mark give exact times in his narrative, so his definite six days later is significant. This reference probably alludes to Exodus 24:16, where it is recorded that Moses waited for six days before meeting the Lord on Mount Sinai. The words also tie into 9:1, where Jesus probably was referring to his coming Transfiguration.

Jesus singled out Peter, James, and John. These three disciples comprised the inner circle of the group of Twelve. They were among the first to hear Jesus’ call (1:16-19), they headed the list of disciples (3:16), they were present at certain healings where others were excluded (5:37), and they were with Jesus as he prayed in Gethsemane (14:33). Seeing Jesus transfigured was an unforgettable experience for Peter (see 2 Peter 1:16). Jesus took these three disciples to the top of a mountain—either Mount Hermon or Mount Tabor. Mount Hermon is about twelve miles northeast of Caesarea Philippi (where Jesus had been in 8:27); Mount Tabor is in Galilee. A mountain was often associated with closeness to God and readiness to receive his words (see Exodus 24:12-18; 1 Kings 19:8-18).

The Transfiguration was a brief glimpse of Jesus’ true glory, God’s divine affirmation of everything Jesus had done and was about to do. The Transfiguration clearly revealed not only that the disciples were correct in believing Jesus to be the Messiah (8:29), but that their commitment was well placed and their eternity was secure. Jesus was truly the Messiah, the divine Son of God.

The Greek word translated [Jesus’] appearance changed is metamorphothe, from which we get our word “metamorphosis.” The verb refers to an outward change that comes from within. It was not a change merely in appearance, but it was a complete change into another form. On earth Jesus appeared as a man, but at the Transfiguration, Jesus’ body was transformed into the glorious radiance that he had before coming to earth (John 17:5; Philippians 2:6) and which he will have when he returns in glory (Revelation 1:14-15). The glory shone out from him and his clothes became dazzling white. The white was not of this earth; it was a white that no human had seen. The words, unique to Mark’s Gospel, reflect an eyewitness report (probably Peter’s). These were the radiant robes of God, clothing “white as snow” (Daniel 7:9).

9:4 Elijah and Moses were considered the two greatest prophets in the Old Testament. Moses represented the law, or the old covenant. He had written the Pentateuch and had predicted the coming of a great prophet (Deuteronomy 18:15-19). Elijah represented the prophets who had foretold the coming of the Messiah (Malachi 4:5-6). Moses’ and Elijah’s presence with Jesus confirmed Jesus’ messianic mission to fulfill God’s law and the words of God’s prophets (Matthew 5:17). Their appearance also removed any thought that Jesus was a reincarnation of Elijah or Moses. He was not merely one of the prophets. As God’s only Son, he far surpassed them in authority and power. Also, their ability to talk to Jesus supports the promise of the resurrection of all believers.

9:5-6 There is no indication that Peter was addressed, but he impetuously interrupted when he suggested making three shrines, one for each of them. Peter had forgotten (or was hoping to put aside) Jesus’ words that suffering and death would come before glory. Peter saw the fulfillment of Christ’s glory for a moment, and he wanted the experience to continue. Also, Peter mistakenly made all three men equal. He had missed Jesus’ true identity as God himself. Peter called Jesus “Teacher,” obviously missing what Jesus was showing them by his revealed glory. His words, “This is wonderful,” revealed a further lack of understanding. He desired to prolong the experience, to keep Moses and Elijah there with them. But that was not the point of the experience nor the lesson to be learned by it. Peter had spoken impetuously, perhaps because the three disciples were all terribly afraid.

9:7 A cloud suddenly appeared and enveloped this group on the mountain. This was not a vapor cloud, but was, in fact, the glory of God (see also Exodus 13:21; 19:9; 1 Kings 8:10). God’s voice came from the cloud, singling out Jesus from Moses and Elijah as the long-awaited Messiah who possessed divine authority. As he had done at Jesus’ baptism, God was giving verbal approval of his Son (see 1:11). At that time, the message had been addressed to Jesus (“You are my beloved Son”) and had benefited John the Baptist; here, the voice spoke to Peter and the other two disciples (“This is my beloved Son”). The voice then commanded Peter and the others to listen to Jesus and not to their own ideas and desires about what lay ahead.

9:8 Peter may have wanted to keep Jesus and Elijah and Moses there in glory on the mountainside, but his desire was wrong. The event was merely a glimpse of what was to come—no more. So, suddenly the glory came and went, and the prophets were gone. Jesus had been revealed as God’s glorious divine Son, but his mission on earth still had to be completed.

9:9 Jesus told Peter, James, and John not to tell anyone what they had seen, presumably not even the other disciples because they would not fully understand it until after he had risen from the dead. After the Resurrection, these three disciples would understand the Transfiguration and be able to correctly interpret and proclaim it. They would then realize that only through dying could Jesus show his power over death and his authority to be King of all. They knew that Jesus was the Messiah, but they had much more to learn about the significance of his death and resurrection.

9:10 The three disciples kept it to themselves, but they didn’t understand what Jesus meant by “rising from the dead.” They certainly believed in a future resurrection, but Jesus clearly was speaking of some other event, something that would happen to only him. The necessity of Jesus’ suffering and death was beyond their grasp.

9:11 The appearance of Elijah on the mountain caused a question in the disciples’ minds. Based on Malachi 4:5-6, the Jewish teachers believed that Elijah must return before the Messiah comes. Elijah had appeared on the mountain, but he had not come in person to prepare the people for the Messiah’s arrival (especially in the area of repentance). The disciples believed that Jesus was the Messiah, but they wondered where Elijah was.

9:12-13 Jesus answered that Elijah would come first and set everything in order. That the Messiah would suffer and be treated with utter contempt was written in Scripture (for example, Psalm 22:14, 16-17; Isaiah 53:1-12). Jesus explained that, in fact, Elijah had already come. Matthew explained that the disciples realized that Jesus meant John the Baptist (Matthew 17:13), who had taken on Elijah’s prophetic role—boldly confronting sin and pointing people to God.

As “Elijah” then, John the Baptist was badly mistreated. Elijah was severely persecuted by King Ahab and Queen Jezebel and fled for his life (1 Kings 19). John the Baptist had been beheaded (6:14-29). All of this occurred as the Scriptures predicted.

Jesus Heals a Demon-Possessed Boy / 9:14-29

When they descended from the mountaintop of transfiguration to the flatland of common experience, the three disciples and Jesus found a scene of confusion. The other disciples had been asked to perform a miracle but had failed. This instance became a testing of faith, both for the child’s father as well as for the disciples. Christ regards even our weak faith. After all, it is not the quantity of our faith that makes the greatest difference, but the quality of him in whom our faith rests.

9:14 Jesus, Peter, James, and John came down from the mountain and returned to the other nine disciples. A great crowd surrounded the disciples and some teachers of religious law in a heated argument. The nature of the argument is not stated, but perhaps the teachers were arguing with the disciples about their power and authority, or the power and authority of their Master, because the disciples had tried and failed to cast out a demon (9:17-18).

9:15-17 When Jesus unexpectedly arrived on the scene, the people ran to greet him. Usually the people were in awe of his teaching and miracles; here they were in awe at his very presence with them (see also 1:27; 5:20). Jesus asked, “What is all this arguing about?” The word for “arguing” means “disputing.” The answer came from a man in the crowd, the father of the demon-possessed boy. He explained that he had come looking for Jesus to heal his son who was possessed by an evil spirit, making him unable to utter any sound (and he could not hear, see 9:25). This was not just a case of deafness and muteness; it was the work of an evil spirit, as the man explained.

9:18 The symptoms described by the father sound much like an epileptic convulsion, but the destructive intent of the demon described in 9:22 reveals that this was more than mere epilepsy. Having heard of Jesus’ power to cast out demons, the father had come to Jesus, hoping for a cure for his son. Not being able to find Jesus, he had asked the disciples to cast out the evil spirit, an appropriate request since the disciples had been given this power and had recently returned from a preaching tour where they had demonstrated that power (6:7, 13). The disciples couldn’t do it, however. This perplexed and upset them (Jesus explained why in 9:28-29). It also caused a commotion with the crowd and an argument with the Jewish leaders (9:14) who were seeking to discredit Jesus.

9:19 Jesus cried out in exasperation (see 3:5; 8:12). His unusual words carry a biting rebuke. They parallel Moses’ frustration as intercessor for God’s people (Deuteronomy 32:5, 20) and portray God’s frustration with his people (Numbers 14:11; Isaiah 63:8-10). The disciples had been given the authority to do the healing, but they had not yet learned how to appropriate God’s power. The disciples were not singled out for criticism because Jesus did not rebuke them (9:28-29), but merely answered their question. Jesus would not leave the young boy in the power of the demon, so he told the father to bring the boy.

9:20-22 When the evil spirit saw Jesus, it knew that its rule over the boy would soon end. The demon responded with one last attack, throwing the boy into a violent convulsion. While it may seem odd that Jesus would ask how long the boy had been like this, Jesus asked it not for his own sake, but for the father’s sake. By answering the question, the father was indicating just what a difficult and seemingly hopeless case this was. Jesus was truly the man’s only hope. The boy had been possessed by the demon since he was very small. That this was not merely epilepsy is revealed in the demon’s destructive intent as it made the boy fall into the fire or into water, trying to kill him. The poor father had probably saved his son’s life numerous times, constantly having to watch the boy in order to protect him. Beyond that he had been unable to do anything. So he came to Jesus and pled, “Do something if you can.”

9:23 Jesus repeated the father’s words and turned them around to put doubt in the right place. In a sense, Jesus was saying that while he could do anything, it would depend on the father’s belief. Spiritual power comes only when a person turns from self to God in faith. This father had placed limits on God’s power, but with belief, anything is possible. Jesus’ words do not mean that we can automatically obtain anything we want if we just think positively. Jesus meant that anything is possible if we believe because nothing is too difficult for God, even when our experience seems to indicate otherwise. We are free to ask whatever we want, as long as we realize that God will answer according to his will (1 John 3:21-22; 5:14).

9:24 Contrary to the patterns of confusion and unbelief the disciples had displayed, this father modeled the faith required of true discipleship. The father immediately understood Jesus’ meaning. He had not meant to doubt the Master. The father instantly replied, “I do believe,” declaring his faith in Jesus power. Then he added honestly and humbly, “Help me not to doubt!” At the feet of the Master, the man cried out with tears, confessing both his faith and its weakness.

9:25-27 Jesus tried to keep the miracle from becoming a circus; so when he saw the crowd growing, he quickly rebuked the evil spirit, commanding it to come out and never return. After crying out and convulsing him terribly, it came out, and the boy was like a corpse. After the terrible convulsion, probably prolonged by the angered demon, the child’s exhausted body went limp as the demon left him. In fact, he was so still and quiet that most of the people in the crowd thought he was dead. Jesus took the child by the hand and helped him to his feet. That he stood up indicates not only that the demon had left, but that Jesus had given strength back to the child’s body. As always, the cure was complete.

9:28-29 The disciples must have been very perplexed. They had cast out demons before (6:7, 13); why hadn’t this demon responded? Jesus pointed to their lack of faith. Perhaps the disciples had tried to drive out the demon with their own ability rather than God’s. If so, their hearts and minds were not in tune with God, so their words had no power. Their question revealed their error; they centered on themselves (“we”), not on Christ. Jesus explained that this kind can be cast out only by prayer, and the disciples had not depended on God’s power through prayer. God’s power must be requested and relied upon in each instance. This presents a strong message to our present-day church: Arguing among ourselves disables (9:14); prayer enables. The disciples had been debating and not praying.

Prayer is the key that unlocks and reveals faith. Effective prayer needs both an attitude of complete dependence and the action of asking. Prayer demonstrates complete reliance on God. So, there is no substitute for prayer, especially in situations that seem impossible. Often the disciples would face difficult situations that could be resolved only through prayer. Their humiliation made this a painful lesson to learn.

Jesus Predicts His Death the Second Time / 9:30-32

Jesus clearly warned his disciples that he would eventually die. His assurance that death would only hold him three days did not allay the disciples’ confusion.

9:30-31 Jesus and the disciples left that region, perhaps somewhere near Caesarea Philippi (see 8:27), and passed through Galilee, going toward Capernaum (9:33). Jesus had ended his public ministry and So began his final journey toward Jerusalem. Jesus desired to avoid all publicity so that he would have time to focus on teaching the disciples. He needed to equip them to carry on the ministry when he returned to heaven and to prepare them for coming events so they would not be taken by surprise.

The disciples had persisted in their resistance to Jesus’ predictions of his suffering and death. He had already told them that he would die (8:31), so this was the second time he clearly told the disciples that he would be betrayed and killed. Whereas Jesus had spoken before about being rejected, this time he added the element of betrayal. He again said that he would rise from the dead after three days. There was always the assurance of victory, although the disciples seemed to miss this point in their concern over Jesus’ talk of death.

9:32 The disciples didn’t understand why Jesus would keep talking about dying because they expected him to set up a political kingdom. They didn’t know that Jesus’ death and resurrection would make his spiritual Kingdom possible. If Jesus died, the kingdom as they imagined it could not come. But they were afraid to ask him what he meant.

 The Disciples Argue about Who Would Be the Greatest / 9:33-37

Although this incident is included in the first three Gospels, each one recorded the exchange from a slightly different perspective. Though Mark does not record Jesus’ comments about the humility of a little child, Jesus’ use of the child as an example provided a clear rebuke to the petty arguments about status among his followers.

9:33-34 Jesus and the disciples arrived in Capernaum. Apparently the disciples had kept somewhat to themselves as they followed Jesus along the road, but Jesus knew they were having a heated discussion. They had been arguing about which of them was the greatest. Apparently Jesus already knew what the disciples had been discussing; for even though he asked the question, they didn’t answer him. But he then gave them an unforgettable lesson in true greatness.

9:35 Clearly Jesus had his work cut out for him in teaching these disciples who would be responsible to carry on his mission. So he sat down in the house and called the disciples to sit at his feet. In a sentence, he taught the essence of true greatness, “Anyone who wants to be the first must take last place and be the servant of everyone else” (see 10:45). Greatness is determined by servanthood. The true leader willingly serves, as Jesus exemplified in his life and in his death. Being a “servant” did not mean occupying a servile position; rather it meant having an attitude of life that freely attended to others’ needs without expecting or demanding anything in return. Seeking honor, respect, and the attention of others runs contrary to Jesus’ requirements for his servants. An attitude of service brings true greatness in God’s Kingdom.

9:36-37 When Jesus took a little child in his arms, the explanation of greatness was made even more distinct. Only Mark mentions Jesus taking the child in his arms. When we receive Jesus, we actually “enter” or are “received into” his Kingdom. The way into this Kingdom is to turn to God from sin in the same spirit of humility that a child exhibits when he shows simple trust in someone he loves. We must humbly recognize that Jesus already paid the price for our entrance into his Kingdom. Any greatness we might have comes only from humble service to our Savior and Lord.

The disciples had become so preoccupied with the organization of Jesus’ earthly kingdom that they had lost sight of its divine purpose. Instead of seeking a place of service, they were seeking positions of advantage. Jesus used a child to help his self-centered disciples get the point. They were to have servant attitudes, being not “childish” (arguing over petty issues), but “childlike,” with humble and sincere hearts.

In addition, Jesus taught the disciples to welcome children. This was a new approach in a society where children were usually treated as second-class citizens. Jesus equated the attitude of receiving children with a willingness to receive him. Hidden in this statement is a profound truth of Jesus’ identity: Anyone who welcomes me welcomes my Father who sent me. Jesus and God the Father are one.

The Disciples Forbid Another to Use Jesus’ Name / 9:38-41

Minor conflicts over leadership positions among the disciples also had their public aspect. In this case, the disciples displayed the tendency to become a closed group. They challenged the “credentials” of an outsider. But Jesus rebuked their attempt to be exclusive. We must welcome and encourage all who serve in the name of Christ. Having the same Lord covers a multitude of differences.

9:38 John, brother of James the son of Zebedee, one of the inner circle of three among the disciples, told Jesus of a recent event. They had seen a man casting out demons by using Jesus’ name and had told the man to stop because he was not one of the group, that is, not one of the chosen Twelve. The incident has special irony considering that this unknown man apparently had success driving out demons while the disciples, who had been given special power to do so, had recently failed (9:18).

9:39 The disciples had been incorrect to stop the man from exorcising demons in Jesus’ name; and incidentally, they were also incorrect in their supposition that they alone should have a monopoly on Jesus’ power. Jesus explained that no one would do such a miracle as exorcising a demon in Jesus’ name and then turn around and publicly speak evil against Jesus. The man, whatever his motivation, had at least done a deed of mercy for a possessed person and had stood against Satan. When Jesus had been accused of casting out demons because he was in league with Satan, he had said that Satan would not work against himself (3:22-29). The man, therefore, was on Jesus’ side.

9:40 Jesus explained to his disciples, “Anyone who is not against us is for us.” By this statement, he was pointing out that neutrality toward him is not possible. His followers would not all resemble each other or belong to the same groups. People who are on Jesus’ side have the common goal of building up the Kingdom of God, and they should not let their differences interfere with this goal.

9:41 Not only did the man who exorcised demons serve Christ’s Kingdom in his stand against Satan, but even someone who offered a cup of water to a person because he belongs to the Messiah was also serving the Kingdom. Good treatment of Christ’s representatives is important to God (9:37). The Twelve did indeed have a special calling, but God willingly uses all people and all gifts for furthering his Kingdom. There are no “trivial” or unimportant services to God.

Jesus Warns against Temptation / 9:42-50

This teaching ties closely to the two preceding ones. In 9:33-37, Jesus held up a child as an example of servanthood and a standard for judging our openness. In 9:38-41, Jesus confronted exclusions of others who name Christ as Lord. Failure in any of the cases above puts believers in danger of causing others to lose faith (9:42).

9:42 While even small acts of kindness to believers carry great rewards, so acts of misguidance toward believers carry great penalties. Little ones could mean children or anyone considered to be insignificant or weak in faith. To cause a child or someone weak in the faith to lose faith means to purposely put a stumbling block in the way to make him or her trip and fall. Jesus warned that anyone who turns someone away from him will receive severe punishment. A millstone was a heavy, flat stone used to grind grain. To have a millstone tied around one’s neck and then be thrown into the sea meant certain death. Even the horror of such a death was minor compared to what this person would face in eternity.

9:43, 45, 47 The Greek word for to sin is the same one used in 9:42 translated “to lose faith.” In this verse, it seems as though Jesus was adding even more condemnation to the disciples’ ambition. While prideful ambition is bad, Jesus’ statement here includes anything that might cause another person to stumble.

All who desire to follow Jesus must remove any stumbling blocks that cause sin. Jesus did not mean to literally cut off a part of the body; he meant that any relationship, practice, or activity that leads to sin should be stopped. As a person would submit to losing a diseased appendage (hand or foot) or a sense (eyes) in order to save his or her life, so believers should be just as willing to “cut off” any temptation, habit, or part of their nature that could lead them to hold onto this world and turn away from Christ. Just cutting off a limb that committed sin or gouging out an eye that looked lustfully would still not get rid of sin, for that begins in the heart and mind. Jesus was saying that people need to take drastic action to keep from stumbling.

The reason? Jesus explained that it would be better to have lost some worldly possession, attitude, or action than to keep it and be thrown into hell because of it. This is true, radical discipleship. While none of us will ever be completely sin-free until we get new bodies, what God wants is an attitude that renounces sin instead of one that holds on to sin. (Verses 44 and 46 are not included in the best manuscripts.)

9:48 Still describing “hell,” Jesus spoke of a place, like the garbage dump in the valley outside of Jerusalem, where the worm never dies and the fire never goes out. With these strange words, taken from Isaiah 66:24, Jesus pictured the serious and eternal consequences of sin and the absolute destruction of God’s enemies (see also Matthew 3:12; 5:30). Worms and fire represented both internal and external pain. Hell will be a place of unbearable and unending torment reserved for those who refuse to believe in Jesus Christ and the salvation and eternal life he offers.

9:49 This verse, exclusive to Mark, has received dozens of interpretations. The most probable are included here. Some have suggested that everyone refers to every person. The meaning would be that every person will be purified with fire either with the unquenchable fire of hell or with the painful but life-giving power of self-discipline for the sake of the Kingdom.

Another view is that everyone refers to believers who will be purified with the fire of trials in order to purify them. The fire that purified them probably referred to trials and persecutions that made them fit for service (see Matthew 5:10-12; 1 Corinthians 3:13; 1 Peter 1:7; 4:12). This third view is most probable in light of the following verse.

9:50 Jesus carried on his metaphor from 9:49. Salt can purify; it also symbolizes the disciples and the work they were called to do.

“Salt is good for seasoning,” Jesus said, for in the ancient world salt was both a condiment and a preservative for food. Jesus had said to the disciples, “You are the salt of the earth” (Matthew 5:13). They were to be life-producing agents in a dying world; they were to be preservatives in a world spoiled by sin. However, if salt loses its flavor, the flavor cannot be returned and it is of no value to anyone. Jesus stressed the responsibility of each disciple toward God. The disciples will be held accountable by God to maintain their “saltiness” (that is, their usefulness) by maintaining a close relationship with him. Finally, the disciples were told to have the qualities of salt. They must allow God’s purifying work to be done in them. They, in turn, would be purifying agents in the community and in the world. The result, then, would be peace with each other. If the disciples had the “salt” in themselves, then they would not be arguing about who would be the greatest in Christ’s Kingdom (9:34). They must not allow the salt within them to be made useless by their wrangling over position and concerns of this world. Instead, they must serve Christ; then they would be doing their duty in the world and be at peace with each other. This peace among the disciples would be of vital importance after Christ’s return to heaven (see 1 Thessalonians 5:13). The future of the gospel and of Christianity would be left in their hands.

 Tomorrow we’ll check out chapter 10.  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

 

What good is it to gain the whole world and lose your soul?  This and other great sayings are in today’s reading.

Jesus Feeds Four Thousand / 8:1-10

Differences in detail distinguish this miracle from the feeding of the five thousand described in chapter 6. At that time, those fed were mostly Jews. This time, Jesus ministered to a mixed crowd of Jews and Gentiles in the predominantly Gentile region of the Ten Towns. Jesus also began with different quantities of bread and fish, and he did not require his disciples to admit their own inability to solve the problem.

Even in Israel, Jesus took the gospel to a mixed audience. Jesus’ actions and message had a significant impact on large numbers of Gentiles right from the start. Mark had his readers in mind when he recorded these facts. Examples of Jesus’ compassionate ministry to non-Jews would be very reassuring to Mark’s primarily Roman audience.

8:1-3 Jesus was ministering in the region of the Ten Towns (7:31), where he had healed a deaf and mute man, causing his popularity to spread throughout the area. It comes as no surprise, then, that another great crowd had gathered. In this episode, the crowd had been following Jesus for three days, listening to his teaching and observing his miracles. Whatever supplies they had brought along were depleted, so most of them had nothing left to eat. Jesus was concerned about sending them away hungry. Although the disciples had seen Jesus feed five thousand people, they had no idea what Jesus would do in this situation.

8:4-5 As before, the crowd was in the wilderness (6:35), and the disciples asked the obvious question about how they were going to find enough food in such a place. Jesus had already found the resources in a previous remote place for an even larger crowd, and in this instance, when the disciples checked with the crowd, seven loaves were found. Yet the disciples were completely perplexed. Like the disciples, we often forget God’s provision for us in the past.

8:6-9 Jesus took the seven loaves and gave thanks to God for the provision he was about to give. He broke apart the loaves and the disciples passed them out as before (6:41). The verbs could read, “Jesus kept on giving bread to the disciples and they kept on distributing it” to the crowd. A few small fish were found and after blessing them, Jesus ordered that these too should be distributed. As had happened before, each person in the crowd ate and was filled. The seven loaves and few fish multiplied so that even the scraps were more than they had begun with. As before, the Greek word used here for people is andres, meaning “male individuals.” Therefore, there were four thousand men; add to this number the women and children.

8:10 Once Jesus knew the people had eaten their fill and would not faint from hunger on their journey home (8:3), he sent them on their way. Jesus and the disciples once again got into a boat and sailed to the region of Dalmanutha. While there is no site identified as “Dalmanutha,” it may have been another name for Magdala or Magadan (Matthew 15:39), a town located on the western shore of the Sea of Galilee. This was Mary Magdalene’s hometown (Luke 8:2-3).

Leaders Demand a Miraculous Sign / 8:11-13

Jesus had been able to escape the probing Pharisees for a while as he visited in Gentile areas (7:24–8:10). His last dealing with them had involved the issues of the law and ceremonial defilement, and Jesus had called the Pharisees hypocrites (7:6). But the Pharisees weren’t going to give up in their relentless attempts to discredit Jesus before the crowds. So they constantly demanded “proof”—even more than they had already seen.

We can anticipate similar tactics in our own efforts to communicate the gospel. We may be asked to “prove” the existence of God. Such approaches are rarely honest; they are attempts to derail our message. These demands for proof, like the ones Jesus heard, are usually smoke screens covering up a refusal to believe. Though he was constantly under attack, Jesus always received those who were genuine seekers.

8:11 Upon Jesus’ return to Jewish territory, the Pharisees came to argue with him. They demanded a miraculous sign from heaven—something beyond a mere miracle. A sign was used by God and his prophets to accomplish two purposes: (1) A sign showed trustworthiness or reliability—if a prophet said something would happen and it came to pass, it demonstrated that he was telling the truth from God. (2) A sign showed power—if a message was accompanied by a sign, it authenticated the power and authority of the prophet.

The Pharisees were asking for a sign to back up Jesus’ claims and miracles. Perhaps they regarded his other miracles merely as random occurrences. Using the principle from Deuteronomy 13:1-3 and 18:18-22, the Pharisees were trying to draw Jesus into a trap. If he could not produce a sign, they could accuse him of being a false prophet. They had already seen and heard about many miracles, but that was not enough for them.

8:12-13 Jesus’ sigh was a groan from the depths of his spirit. The obstinate rejection by those who should have been most able and eager to recognize him deeply distressed Jesus. His rhetorical question reveals his amazement that this generation (represented by these stubborn religious leaders) would ask for a sign—they had already seen many miracles and heard incredible, life-changing teaching. But they chose to reject Jesus. He knew that he could have done any type of spectacular cosmic miracle and they would not believe in him for they had already chosen not to believe in him.

Jesus did not come to earth to convince people to come to him by performing wonders; he came inviting people to come to him in faith, and as a response to their faith, he performed great miracles. But for these self-righteous religious leaders there was little hope. After this encounter, Jesus left abruptly, got into the boat, and departed back toward the northeastern shore of the Sea of Galilee. This event marked the end of his public ministry in the region of Galilee.

Jesus Warns against Wrong Teaching / 8:14-21

Up to this point, Mark has conveyed the rejection of Jesus by his family and the religious leaders. At the same time, Mark has shown the inability of Jesus’ closest followers to grasp his identity. With the two feeding miracles still fresh in their minds, the disciples failed to reach a conclusion about Jesus. The question Jesus asked the original disciples applies to us: “Don’t you understand even yet?”

8:14-15 Jesus had left his confrontation with the Pharisees abruptly, and the disciples went along with him. Apparently, at some point out on the sea, they realized that they had forgotten to bring any food. As the disciples were worrying about bread, Jesus used the opportunity to teach of the danger of the yeast of the Pharisees and of Herod. Yeast is a key ingredient in bread, for it causes the dough to rise. “Yeast” in this passage symbolizes evil. Just as only a small amount of yeast is needed to make a batch of bread rise, so the evil teachings and hypocrisy of the religious and political leaders could permeate and contaminate the entire society. Jesus used yeast as an example of how a small amount of evil can affect a large group of people. The wrong teachings of the Pharisees were leading many people astray. Jesus warned his disciples to constantly beware of the contaminating evil of the religious leaders (see also 2 Corinthians 13:5; Galatians 5:9).

8:16 Jesus issued a warning, and the disciples quietly talked among themselves. They didn’t understand the warning and interpreted Jesus’ words in an odd manner. The phrase might also be translated, “But we have no bread at all.” In other words, “How can we be in danger of their yeast if we don’t even have any bread?” Their literal understanding missed Jesus’ point entirely.

8:17-18 Jesus was saddened that the Jewish religious leaders, the people who should have rejoiced at Jesus’ arrival, had completely rejected him. It angered him that these religious leaders had the power to spread their unbelief throughout the nation. Jesus’ disciples had not escaped the contamination, for even they consistently failed to realize who Jesus was. Jesus’ rebuke in these verses is a series of questions focusing on the disciples’ hard-heartedness, blindness and deafness to the truth, and lack of memory regarding all that they had seen and experienced with Jesus. Each question was a stinging rebuke to the disciples.

8:19-20 Jesus quizzed the disciples further over their lack of perception. Did they even remember the feeding of the five thousand? When he had broken only five loaves and fed more than five thousand, how many baskets full of leftovers did they collect? They remembered that there were twelve baskets full. Then Jesus asked them what had just occurred when he had broken seven loaves and fed more than four thousand. The disciples knew that there were seven large baskets full. Both times they had collected more leftovers than food that they had at the beginning.

8:21 The disciples correctly answered Jesus’ questions (8:19-20). In doing so, the conclusion should have been obvious. His question, “Don’t you understand even yet?” was more of an appeal. The disciples needed to understand, and after all they had seen and heard, they should have reached the obvious conclusion that Jesus was their Messiah, the Son of God.

Jesus Restores Sight to a Blind Man / 8:22-26

The miraculous healing of the blind man from Bethsaida showed how Jesus responded with compassion to an obvious need, and gave an “acted-out parable” to demonstrate that insight seldom comes instantly. The disciples’ struggle to grasp Jesus’ identity parallels the blind man’s experience of receiving his sight.

The healing of this blind man and the healing of the deaf-mute (7:31-37) are recorded only in Mark’s Gospel. In both miracles, Jesus took the man away from the crowd before performing the miracle, used saliva, touched him, and did not publicize the event. This healing of the blind man is unique because it is the only record of Jesus healing in stages.

8:22 Jesus and the disciples went back across the sea to Bethsaida. The miracle recorded in this section was recorded only by Mark and is a fitting story following the account of the disciples’ persistent spiritual blindness in 8:14-21. Upon Jesus’ arrival, some people brought a blind man and they begged Jesus to touch him.

8:23 Jesus led this blind man out of the village. Some have placed a great deal of symbolic significance on Jesus’ special handling of this miracle, but the Bible text simply does not tell us for sure. It is uncertain why Jesus put saliva on the man’s eyes. We do know that spit was commonly recognized in these times as having healing properties. The Bible text also doesn’t explain why Jesus did the healing in two stages. It may have been because of the man’s lack of faith or to show that spiritual sight may be incomplete but can be restored gradually and fully by faith. We do know that Jesus was not faltering in his power or daunted by the man’s blindness. He healed the man fully.

8:24 In response to Jesus’ touch and question, the man replied that he saw people (the disciples and the people who brought him), but they were blurry, like trees. If the man had been blind from birth, he had never seen trees, but he knew the shapes from having touched them. The incomplete healing was not an indication of Jesus’ inability to heal thoroughly the first time. Instead, it was a vivid teaching for the disciples. Sight was there, but it was not complete. The disciples too had spiritual sight, but it was far from complete. Jesus had rebuked the disciples for their lack of sight, but there was hope for them, just as there would be complete healing for this man.

8:25-26 After Jesus touched the man a second time, the man’s sight was completely restored. Jesus told the blind man to return home, but not to go into village or tell anyone about what had happened. Obviously, people were going to find out, but Jesus did not want an immediate outpouring of sick people coming to him for healing. This gave Jesus time to move away from the area before the miracle was discovered. Jesus always had compassion on people in need, but he never lost sight of the fact that his mission was first and foremost the healing of people’s souls.

Peter Says Jesus Is the Messiah / 8:27-30

The previous eight chapters recorded enough evidence to make Peter’s confession, described here, reasonable. Further evidence in the Gospel reveals that Peter was saying more than he knew for sure. Matthew’s parallel account of this incident includes Jesus’ statement that Peter had made this declaration with the Holy Spirit’s help. The final eight chapters of Mark’s Gospel point to Jesus’ death. From this point on, the journey leads to Jerusalem, and to Jesus’ crucifixion and resurrection. The full impact of Peter’s declaration would not be understood until Jesus’ resurrection. With that event, the central spotlight of history came to rest on the person of Christ.

8:27 Caesarea Philippi was located about twenty-five miles north of Bethsaida. The city lay in the territory ruled by Philip (Herod Antipas’s brother, mentioned in 6:17). The influence of Greek and Roman culture was everywhere. The city was primarily non-Jewish, known for its worship of Greek gods and its temples devoted to the ancient god Pan. When Philip became ruler, he rebuilt and renamed the city after Caesar Tiberius and himself. As Jesus and the disciples walked toward Caesarea Philippi, Jesus asked his disciples what they had heard from the people regarding his identity.

8:28 The disciples answered with the common view that Jesus was one of the great prophets come back to life. This belief may have stemmed from Deuteronomy 18:18, where God said he would raise up a prophet from among the people. (For the story of John the Baptist, see 1:1-11 and 6:14-29. For the story of Elijah, see 1 Kings 17–21 and 2 Kings 1–2.) All of these responses were incorrect, revealing that Jesus’ true identity was still unrecognized by the people. They didn’t see that Jesus was the Messiah, the Son of God.

8:29 Mark’s Gospel thus far has built up to this very question: “Who do you say I am?” Jesus had just recently asked the disciples, “Don’t you understand even yet?” (8:21). Here they have their “final exam,” their opportunity to show their understanding of Jesus, apart from what the crowds and religious leaders thought. Just as the disciples had to come to a personal understanding, acknowledgment, and acceptance of Jesus, so each person must do the same.

Peter, often the one to speak up, declared what he had come to understand, “You are the Messiah.” In his declaration, Peter revealed his belief in Jesus as the promised King and Deliverer. The problem now was to help these disciples understand the kind of king Jesus would be. Peter, and indeed all Israel, expected the Messiah to be a conqueror-liberator who would free the nation from Rome. Jesus would be a totally different kind of conqueror-liberator who would conquer sin and free people from its grasp.

From this point on, Jesus spoke plainly and directly to his disciples about his death and resurrection. He began to prepare them for what was going to happen to him by telling them three times that he would soon suffer and die and then be raised back to life (8:31; 9:31; 10:33-34).

8:30 Jesus told his disciples not to tell anyone that he was the Messiah because at this point they didn’t fully understand the significance of Peter’s confession—nor would anyone else. Everyone still expected the Messiah to come as a conquering king. But even though Jesus was the Messiah, he still had to suffer, be rejected by the leaders, be killed, and rise from the dead. When the disciples saw all this happen to Jesus, they would understand what the Messiah had come to do. Only then would they be equipped to share the gospel around the world.

Jesus Predicts His Death the First Time / 8:31–9:1

Matthew, Mark, and Luke connect Peter’s declaration that Jesus was the Messiah with the Lord’s teaching about his crucifixion. This comes as no surprise. After all, messianic expectations were in the air. A strong consensus had developed about the political role the Messiah would play once he made himself known. The idea that the Messiah would “save people from their sins” had gotten lost among the list of social and political evils that the Christ would correct. Ultimately, the people wanted a Messiah who would crush the Roman occupation and raise Israel to prominence among the nations. Instead, Jesus explained that the Son of Man must die. Peter’s response to Jesus clearly indicates how difficult it was for people to accept the idea of a suffering, dying Savior.

8:31 This was the turning point in Jesus’ instruction to his disciples. From then on he began teaching clearly and specifically what they could expect, so that they would not be surprised when it happened. Contrary to what they thought, he would not yet be the conquering Messiah because he first had to suffer, be rejected, be killed, and rise again. But one day he would return in great glory to set up his eternal Kingdom.

Son of Man was Jesus’ preferred designation for himself (see also 2:10, 28), and the name most often used other than “Jesus” in the New Testament. The title “Son of Man” emphasized Jesus as the vindicated, authoritative, and powerful agent of God.

Jesus’ teaching that the Son of Man must suffer corresponds to Daniel’s prophecies that God was in complete control of the plan for redemption (see Daniel 7:13-14; 9:26-27). The suffering also recalls Isaiah’s prophecy of the Suffering Servant in Isaiah 53. The fact of his being rejected looks back to the rejected “stone” in Psalm 118:22. Jesus knew exactly from what quarter the rejection would come: the leaders, leading priests, and teachers of religious law. These three groups made up the Council, the Jewish supreme court that ultimately sentenced Jesus to be killed (14:53, 64). Despite all this talk of impending death, a light shone through Jesus’ words, for he also mentioned that he would be raised from the dead.

8:32 This was too much for Peter. Jesus had spoken openly, but his news was most unwelcome. If Jesus was going to die, what did this mean for the disciples? If he was truly the Messiah, then what was all this talk about being killed? So Peter took Jesus aside and told him he shouldn’t say things like that.

8:33 Peter often spoke for all the disciples. In singling Peter out for rebuke, Jesus may have been addressing all of them indirectly. Peter had just recognized Jesus as Messiah; here, however, he forsook God’s perspective and evaluated the situation from a human one. Peter was speaking Satan’s words, thus Jesus rebuked Peter with the words, “Get away from me, Satan!” Unknowingly, the disciples were trying to prevent Jesus from going to the cross and thus fulfilling his mission on earth. The disciples were motivated by love and admiration for Jesus; nevertheless, their job was not to guide and protect Jesus, but to follow him. Only after Jesus’ death and resurrection would they fully understand why he had to die.

8:34 These words applied to the disciples and to all who want to follow Jesus. This statement offered special comfort to the Christians in Rome to whom Mark was writing, for they often faced persecution for their faith. Jesus invites every person to follow, but one who desires to follow him must have two attitudes: (1) a willingness to put aside selfish ambition, and (2) a willingness to take up his or her cross.

To put aside selfish ambition means to surrender immediate material gratification in order to discover and secure one’s true self and God’s interests. It is a willingness to let go of selfish desires and earthly security. This attitude turns self-centeredness to God-centeredness.

To shoulder one’s cross was a vivid illustration of the humility and submission Jesus asked of his followers. When Jesus used this picture of his followers taking up their crosses to follow him, the disciples, the people, and the Romans (Mark’s original audience) knew what he meant. Death on a cross was a form of execution used by Rome for dangerous criminals. A prisoner carried his own cross to the place of execution, signifying submission to Rome’s power. Following Jesus, therefore, meant identifying with Jesus and his followers, facing social and political oppression and ostracism, and no turning back. For some, taking up the cross might indeed mean death. But Jesus’ words meant that his followers had to be prepared to obey God’s word and follow his will no matter what the consequences for the sake of the gospel (8:35). Soon after this, Jesus would take up his own cross.

The initial decision to follow Christ and be his disciple is a once-for-all act. From then on the believer is no longer his or her own; that person belongs to Christ. To follow Christ is also a moment-by-moment decision, requiring denial of self and taking up one’s cross. Following Jesus doesn’t mean walking behind him, but taking the same road of sacrifice and service that he took. The blessing for us is that we can fellowship with him along the way.

8:35-36 The Christian life is a paradox: to attempt to keep your life means only to lose it. A person who keeps his or her life in order to satisfy desires and goals apart from God ultimately loses life. Not only does that person lose the eternal life, he or she loses the fullness of life promised to those who believe. By contrast, those who willingly give up their lives for the sake of Christ and of the gospel actually find true life. To give up one’s life for Christ’s sake refers to a person refusing to renounce Christ, even if the punishment were death. To be willing to put personal desires and life itself into God’s hands means to understand that nothing that we can gain on our own in our earthly lives can compare to what we gain with Christ. Jesus wants us to choose to follow him rather than to lead a life of sin and self-satisfaction. He wants us to stop trying to control our own destiny and to let him direct us. This makes good sense because, as the Creator, Christ knows better than we do what real life is about.

8:36-37 To reinforce his words in 8:35, Jesus asked his listeners a rhetorical question. What good would it be for a person to gain the whole world (that is, to have power or financial control over the entire world system of which Satan is the head) but to lose his or her soul (that is, to lose eternal life with God)? Every person will die, even those most powerful or most wealthy. If they have not taken care to “save” their lives for eternity with God, then they have gained nothing and have lost everything. A world of pleasure centered on possessions, position, or power is ultimately worthless. Whatever a person has on earth is only temporary; it cannot be exchanged for his or her soul.

8:38 Jesus constantly turned the world’s perspective upside down with talk of first and last, keeping and giving up. Here he offered his listeners a choice. If they chose to be ashamed of Jesus, then Jesus would be ashamed of them at his Second Coming (they would be rejected from eternal life with him). By extension, those who were not ashamed of Jesus and his words, in spite of the adulterous and sinful culture surrounding them, would be accepted by Christ when he returns in glory. Many are fearless in business, battle, or sports but cower at potential ridicule. Speak up for your faith, for your convictions, and for Christ.

Jesus, the Son of Man, will judge when he comes with the holy angels. Jesus Christ has been given the authority to judge all the earth (Romans 14:9-11; Philippians 2:9-11). Although his judgment is already working in our lives, there is a future final judgment when Christ returns (see Matthew 25:31-46) to review and evaluate everyone’s life. (See 1 Thessalonians 5:4-11 on how we are to live until Jesus returns and 2 Thessalonians 1:5-10 on how God will judge those who trouble us.) This judgment will not be confined to unbelievers; Christians too will be judged. Their eternal destiny is secure, but Jesus will review how they handled gifts, opportunities, and responsibilities in order to determine their rewards in the Kingdom. At the time of judgment, God will deliver the righteous and condemn the wicked. Rejecting Christ may help us escape shame for the time being, but it will guarantee an eternity of shame later.

 We’ll look at chapter 9 tomorrow.  I’m praying that you will GROW more like 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

 

Jesus Teaches about Inner Purity / 7:1-23

7:1-2 Another group from Jerusalem came to investigate this new rabbi who was causing such a stir throughout the country. The Pharisees and teachers of religious law were ready to debate Jesus about the fact that his disciples did not follow all of the laws of the Pharisees’ oral tradition. As these religious leaders scrutinized Jesus and his disciples, they noticed that some of Jesus’ disciples failed to follow the usual Jewish ritual of hand washing before eating. This referred not to washing for cleanliness, but to a particular kind of washing that made a person “ceremonially clean” before eating.

7:3 Mark explained this “ritual of hand washing” for his Roman readers. The Pharisees did not eat until they had performed a ceremonial washing where water would be poured over their cupped hands. They did this so that they would not eat with “defiled” hands, for they believed that they then would become defiled. They scrupulously followed this law, thinking that this ceremony would cleanse them from any contact they might have had with anything considered unclean.

The origin of this ceremonial washing is seen in the laver of the Tabernacle, where the priests washed their hands and feet prior to performing their sacred duties (Exodus 30:17-21). That was part of God’s law. But oral tradition extended this law to all Jews to be performed before formal prayers and then before eating. So before each meal, devout Jews performed a short ceremony, washing their hands and arms in a specific way. But this was part of their ancient traditions, not a requirement of God’s law.

Jesus discerned that the Pharisees’ purpose was to keep up appearances, to demonstrate that they were not Gentiles, and to outdo the common people in priestly devotion. By their scrupulous observance of minute traditions and rituals, these religious leaders had completely lost their perspective on the reason the law of God had been given: to bring God’s Kingdom to earth, to provide reconciliation between God and his people, and to bring peace.

7:4 Mark explained this Jewish ceremonial cleansing ritual a bit further for his Roman audience. The religious leaders were aware that in daily business they might unknowingly come into contact with a Gentile or an unclean Jew and thereby become defiled. If they were defiled, they would be unable to perform their religious duties. So they would not eat anything from the market before they had immersed their hands in water—another form of ceremonial washing. The devout leaders observed many traditions, including laws about how to wash their dishes. There were laws for everything; no wonder the common people didn’t bother themselves with strictly following them. But the religious leaders kept all these laws because they believed their “cleanliness” equaled “godliness.” In their minds, keeping these laws showed their devotion and service to God. But Jesus could not have disagreed more.

7:5 Picking up from 7:2, Mark continued the narrative. The religious leaders asked Jesus why his disciples did not follow the age-old customs, one of which was not eating without first performing the hand-washing ceremony. Their underlying question was, “If you are really a rabbi, as holy and righteous and versed in the law as we are, then you should know that we don’t eat without first ceremonially washing our hands. That makes you no better than a common sinner, certainly not a rabbi whom all these people should be following!”

7:6-9 Jesus did not answer their spoken question, but their underlying one, by quoting the Scripture that they claimed to know so well. First, he called them hypocrites. A hypocrite is one who makes judgment from under a cover. The Pharisees pretended to be holy and close to God and judging all other people as sinners. But what they pretended on the outside was not true on the inside.

Jesus quoted from the prophet Isaiah. The Pharisees and teachers knew this Scripture. The prophet Isaiah criticized hypocrites (Isaiah 29:13), and Jesus applied Isaiah’s words to these religious leaders. They might say all the right words and give lip service to God, but their hearts were far from him. Jesus attacked their true heart condition. The problem: They replace God’s commands with their own man-made teachings and their own traditions. Their focus on minute rules of everyday life caused them to forget the scope of God’s law and what it meant for the people. As leaders, they were especially culpable, for they should have been teaching the people about God. Instead, they looked down on the people as ignorant sinners and spent their time busily staying pure. Isaiah explained that their worship was a farce. They worshiped for appearances, not out of love for God.

7:10-12 Next, Jesus gave an example to illustrate how the tradition could be (and was being) used to negate God’s law. Jesus first quoted Moses, an especially relevant choice because the religious leaders traced the oral law back to him (see Deuteronomy 4:14). Jesus chose an example about people’s duty toward their parents. One of the Ten Commandments, Honor your father and mother (Exodus 20:12), states that people are to respect their parents in honor of who they are and what they have done. The commandment did not apply just to young children, but to anyone whose parents were living. Honor includes speaking respectfully and showing care and consideration.

The same law is written negatively in Exodus 21:17, Anyone who speaks evil of father or mother must be put to death (see also Leviticus 20:9). Speaking evil of one’s parents is the opposite of honoring them. It means to speak ill of, to ridicule, to abuse verbally. The natural result of such behavior is that the person will not honor his parents for who they are, will not speak respectfully, and will certainly show no care or consideration to them. Such action carried a severe penalty.

The religious leaders knew Moses’ words, but they found a way to completely sidestep God’s command to honor parents. The words but you say demonstrated their opposition to what Moses had written (7:10). What Jesus described here was the practice of “Corban” (literally, “offering”) where a person could dedicate something to God for his exclusive use by withdrawing it from profane or ordinary use by anyone else. People could dedicate money to God’s Temple that otherwise would have gone to support their parents (based on Deuteronomy 23:21-23 and Numbers 30:1-16).  So a man could simply take the vow of Corban, saying that he had vowed to give to God what he could have given to his parents. He could still use his money any way he chose, but could use his Corban vow as an excuse to disregard his needy parents. Corban had become a religiously acceptable way to neglect one’s parents. Although the action—dedicating money to God—seemed worthy and no doubt conferred prestige on the giver, these religious leaders were ignoring God’s clear command to honor parents.

7:13 The Corban vow effectively put tradition above God’s word. To be able to exempt oneself from one of God’s commandments by taking a human vow meant that the Pharisees had attempted to break the law of God.

Jesus added that the Pharisees did many, many things like that. This was only one example of the premeditated selfishness of these religious leaders who set themselves above all the people and, in effect, destroyed the laws that they took so much pride in keeping. In his example, Jesus clarified to these hypocritical religious leaders that God’s law, not oral tradition, should be the true authority over people’s lives.

7:14-15 Jesus addressed the crowd and the disciples regarding the true nature of “defilement.” The people had listened to Jesus’ stinging accusation of the religious leaders; here Jesus called the crowd to listen . . . and try to understand, for he would make his final point and have the final say in this debate. The Pharisees thought that to eat with defiled hands meant to be defiled (7:5). Jesus explained that the Pharisees were wrong in thinking they were acceptable to God just because they were “clean” on the outside. He explained that defilement is not an external matter (keeping food laws, washing ceremonially, keeping Sabbath requirements), but an internal one.

7:17-19 (Verse 16 is not in the earliest manuscripts.) In private, the disciples (specifically Peter, Matthew 15:15) asked him what he meant. Jesus explained that what goes into a person cannot defile that person. Eating food with hands that may have touched a “defiled” person or article did not mean that a person was ingesting defilement. Logically, as Jesus explained, food goes in the mouth, passes through the stomach, and then goes out. It has no effect whatever on the moral condition of the heart. Sin in a person’s heart is what defiles (see 7:14-15).

The Roman Christians, the primary audience of Mark’s Gospel, may have been confused about the Jewish food laws and whether they had to follow them. These words, he showed that every kind of food is acceptable, clarified this issue for them (although it took the early church several years to fully understand; see Acts 10 and 15).

The bottom line: People are not pure because of adherence to ceremonial laws and rituals. We become pure on the inside as Christ renews our minds and transforms us into his image.

7:20-23 Defilement occurs because of sin. Sin begins in a person’s heart—in the thought life—and what is in the heart comes out in words and actions. In Romans 6–8, Paul explained how this happens. Unless the Holy Spirit controls our sinful human nature, outbursts of the flesh will be prevalent. Evil thoughts begin within, in a person’s heart. While most people work hard to keep their outward appearance attractive, what is in their hearts is even more important. When people become Christians, God makes them different on the inside.

Jesus listed a catalog of twelve “evil thoughts” that begin in the heart. Six are evil individual actions; six are evil attitudes or principles. Notice that the evil attitudes, whether acted upon or not, are still considered sin:

Sexual immorality—Various kinds of extramarital sexual activity

Theft—Taking something that belongs to another

Murder—Taking the God-given life of another person

Adultery—A married person having sex with someone other than his or her spouse

Greed—Relentless urge to get more for oneself

Wickedness—Doing evil despite the good that has been received (malice)

Deceit—To trick or mislead by lying

Eagerness for lustful pleasure—Immoral behavior that is neither restrained nor concealed

Envy—Desire for something possessed by another

Slander—To destroy another’s good reputation

Pride—Making claims of superior intelligence or importance

Foolishness—Inability to discern between immorality and morality

All these things begin in a person’s heart. It is those evil actions and attitudes that cause defilement. Many of the words Jesus used could have described the Pharisees.

Jesus Sends a Demon Out of a Girl / 7:24-30

Jesus’ actions never yielded to simple explanations. Those who thought they had him “figured out” were usually about to be stunned. His opponents tended to see the hurting people who came to Jesus as cases to be solved or examples of those who broke the law. Jesus treated them as valuable human beings, worthy of his attention. The presumption that Jesus was out to trample God’s law might have led Jesus’ opponents to expect him to quickly heal the daughter of this Gentile woman. But instead of adding this situation to his portfolio of unusual miracles performed, Jesus ignored the opportunity to make a statement; instead, he dealt with this woman as an individual whose own faith needed to be challenged and clarified.

7:24 Jesus traveled about thirty miles to the region of Tyre and then went to Sidon (7:31). These were port cities on the Mediterranean Sea north of Israel. Both cities had flourishing trade and were very wealthy. They were proud, historic Canaanite cities. In David’s day, Tyre was on friendly terms with Israel (2 Samuel 5:11), but soon afterward the city became known for its wickedness. Its king even claimed to be God (Ezekiel 28:1ff.). Tyre rejoiced when Jerusalem was destroyed in 586 b.c. because without Israel’s competition, Tyre’s trade and profits would increase. Jesus and the disciples probably went to this Gentile territory thinking that they would be less well known. Then they could obtain privacy and rest time. They went to someone’s house (probably the home of a Jew who lived in that area) and did not want anyone to know they were there. But even in this Gentile territory, he couldn’t keep his presence secret.

7:25-26 The word of Jesus’ arrival had spread. One woman came to Jesus right away on behalf of her little girl who was possessed by an evil spirit. The woman fell at Jesus’ feet and begged him to release her child from the demon’s control. Mark added that this woman was a Gentile.

7:27 Jesus answered her in the language of a parable. Jesus used the word for dogs that referred to household pets. The simple parable meant that the children at the table are fed before the pets; it would not be right to take the children’s food and throw it to the dogs. While it is true that in Jewish tradition Gentiles at times were referred to derogatorily as “dogs,” that probably does not apply here. The Greek word used as a derogatory nickname applied to wild dogs or scavenger dogs, not household pets.

Jesus’ ministry was first to his own family, the Jews. He would not take away from them to perform miracles for a Gentile. If that was what Jesus meant, we should realize that his words do not contradict the truth that God’s message is for all types of people (Psalm 22:27; Isaiah 56:7; Matthew 28:19; Romans 15:9-12). Jesus was simply telling the woman that the Jews were to have the first opportunity to accept him as the Messiah because God wanted them to present the message of salvation to the rest of the world (see Genesis 12:3). Jesus may have wanted to test her faith, or he may have wanted to use the situation as another opportunity to teach that faith is available to all races and nationalities.

7:28 Unlike many of Jesus’ Jewish listeners, this woman understood Jesus’ parable. Her answer was wise, for she explained to Jesus, by extending his parable, that the children who love the pets often drop crumbs to them. Not all the Jews accepted Jesus, while some Gentiles chose to follow him. Why couldn’t she have some of those “leftovers” that the Jews didn’t “eat”? She adroitly pointed out that such “dogs” ate with (not after) the children. She did not ask for the entire meal, just for a few crumbs—or one crumb in particular—one miracle of healing for her daughter.

Ironically, many Jews would lose God’s spiritual healing because they rejected Jesus, while many Gentiles, whom the Jews rejected, would find salvation because they recognized Jesus.

7:29-30 Jesus was delighted by the faith of the woman. He granted her request because of her humility and persistence. Her faith and understanding was in contrast to the misunderstanding of the disciples (6:52; 8:14-21). Her request had been made in faith that Jesus could perform the healing. His words had been meant to test her, and she had passed the test. She understood Christ’s lordship and that, as a Gentile, she had no right to request mercy from Jesus. She also willingly accepted his conditions. On that basis, Jesus healed the woman’s daughter. With his words, the demon left the little girl. This miracle showed that Jesus’ power over demons is so great that he doesn’t need to be present physically, or even to speak any word to the demon, in order to free someone. His power transcends any distance.

Jesus Heals Many People / 7:31-37

Mark selected instances from Jesus’ life to illustrate the many ways the Lord shows compassion for others. Mark seems to have made a connection between the deaf-mute here and the blind man in 8:22-26 with the deafness and blindness of the disciples described in 8:18. Jesus wants to open the ears and eyes of all who are deaf and blind so that they may receive the light of life.

7:31-32 The Ten Towns was a Gentile area, so this continues the emphasis of the previous miracle. Jesus had been in part of this region before (5:19-20). Mark alone recorded the miracle of the healing of this deaf and mute man. Apparently several of this man’s friends brought him to Jesus; they had faith that Jesus could heal him. The key to Mark’s recording of this miracle may be found in the Greek word translated speech impediment. That word is found only here and in the Greek Septuagint version of the Old Testament in Isaiah 35:6, where Isaiah wrote that one day “those who cannot speak will shout and sing.” Mark saw the fulfillment of Isaiah’s words in the healing ministry of Jesus.

7:33 Jesus wanted to heal this man, but again he wasn’t looking for crowd acclaim in his healings. So he took the man to a private place so they could be away from the crowd (see also 8:23). Jesus intended to deal with the man on a personal level—not use him as an advertisement of healing power.

Mark described this miracle in detail—apparently the disciples were with Jesus and the man. In this instance, Jesus put his fingers into the man’s ears and then spit onto his own fingers and touched the man’s tongue with the spittle. Jesus often used touch in his healings. In addition, spittle was commonly recognized in the ancient world as having healing properties. The man responded in faith and desire for healing.

7:34-35 Jesus looked upward to God (the source of his power) and sighed. The sigh was probably in sympathy for the suffering man. Whether Mark recorded these details to describe what always happened in healings or whether this was unusual, is uncertain. In any case, the healing took place. Jesus commanded that the man’s ears and mouth be opened. Immediately upon Jesus’ speaking the word, the deaf man could hear perfectly and speak plainly.

7:36-37 Even though the miracle had been done in private (7:33), its results were obvious to the waiting crowd. The man, formerly deaf and barely able to talk, suddenly could hear and speak. Jesus asked the people not to talk about this healing because he didn’t want to be seen simply as a miracle worker. He didn’t want the people to miss his real message. But the people simply could not keep quiet, and spread the news.

We’ll look at chapter 8 tomorrow.  I’m praying that in this time of reading and reflection that you will 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

Rejected by His Hometown!  Ordinary Men Do Miracles! A Grudge Leads to Murder. Thousands Fed from a Sack lunch.  He Walks on Water!  Entire Town Healed by a Touch! These are the headlines from chapter 6.

The People of Nazareth Refuse to Believe / 6:1-6

6:1 After the previous incidents in Capernaum, where Jesus healed the bleeding woman and brought a dead girl back to life, Jesus returned with his disciples to Nazareth (1:9, 24), about twenty miles southwest of Capernaum.

Jesus had been born in Bethlehem, but raised in Nazareth (Matthew 2:19-23; Luke 2:39-40). This was not the first time he had spoken and taught in Nazareth; Luke 4:14-30 describes a visit when the people there had tried to kill him, but Jesus had walked away unharmed. This trip to Nazareth, recorded in Mark, is significant. The people of Nazareth were about to receive a second chance to believe; unfortunately, they again refused.

6:2 Synagogue services were conducted by lay people under the leadership of one or more synagogue “rulers” or leaders. For example, Jairus, the man whose daughter Jesus brought back to life, was a synagogue ruler (see 5:22). It was common for a visiting rabbi to be asked to speak in the local synagogue. Jesus, a well-known and popular speaker, had no trouble gaining an opportunity to teach in the synagogue on the Sabbath. As often happened when Jesus spoke, many who heard him were astonished (see also 1:22; 7:37; 10:26; 11:18) by his wisdom and his miracles.

6:3 Jesus was teaching effectively and wisely, but the people of his hometown saw him as only the carpenter whose family they also knew well. “He’s no better than we are—he’s just a common laborer,” they said. Jesus was almost thirty years old before he began his public teaching ministry. For the years prior to that, he had been at home, learning the trade of carpentry from his father and probably helping to support himself and the family.

When the townspeople called him the son of Mary, it may have been a derogatory remark. While it may have been true that Joseph was already dead, in any normal situation Jesus would still have been called “son of Joseph.” But Jesus was conceived prior to Joseph and Mary’s wedding (while they were engaged, Matthew 1:18), and perhaps the townspeople had always regarded Jesus as not even being Joseph’s son. Such was the stigma Mary continued to carry, even when Jesus was almost thirty years old. Apparently people saw Mary as less than honorable. Mary’s obedience to God in carrying his blessed Son had changed the course of her life (Luke 1:26-38).

The listing of the brothers (probably some of whom had come earlier to try to take Jesus by force in 3:21, 31) indicates that the people knew the family well. Apparently they were all ordinary people and Jesus had experienced an ordinary childhood. So for Jesus to claim to be someone special (especially with what they considered his less than honorable beginnings) caused them to be deeply offended by his words. So they refused to believe in him.

Jesus’ brother James later became a believer, a leader in the Jerusalem church (Acts 15:13; Galatians 2:9) and the author of the book of James. Judas may have been Jude, author of the book of Jude. Nothing else is known of the other brothers and sisters.

6:4 Jesus used a common proverb found in rabbinic literature. It is significant that Jesus applied the word prophet to himself. The word refers not to one who foretells future events (although that may be part of a prophet’s ministry), but to one who speaks God’s message. Jesus was not the first prophet to be rejected in his own hometown. Jeremiah experienced rejection in his hometown, even by members of his own family (Jeremiah 12:5-6). Jesus also experienced rejection by his relatives. His family thought he had gone crazy (3:21) and most of them didn’t believe until after his resurrection (John 7:5; Acts 1:14).

6:5-6 That Jesus couldn’t do any mighty miracles in Nazareth does not mean a restriction on his power. Rather, Jesus could have done greater miracles in Nazareth, but he chose not to because of the people’s unbelief—unbelief which amazed him. Jesus’ mighty works were meant to further the Kingdom of God, not to try to convince a group of stubborn people who had already thoroughly rejected him. To do miracles would be of no value because the people did not accept his message or believe that he was from God. Apparently even in Nazareth, a few sick people, humbled by their need, did come to Jesus for healing. And Jesus, always compassionate, healed them.

Jesus left his hometown and went out from village to village. He visited all the villages in the environs of Nazareth. This sentence gives us a transition from Jesus’ leaving Nazareth to preparing his disciples to continue his itinerant ministry.

Jesus Sends Out the Twelve Disciples / 6:7-13

When Jesus gave his disciples their first commission, he included directions about conduct and content. Even while Jesus was still with the disciples, he helped them to discover what it would be like to function without him. Mark already mentioned two other mission circuits that Jesus traveled (1:14, 39), indicating that at least some of the disciples had experience in itinerant ministry. For these Galilean towns, the disciples’ visit may have provided another opportunity for exposure to the gospel.

6:7 The twelve disciples had been trained in both the teaching they should give and the reception they could expect. It was time for them to do their “student teaching.” Jesus could only travel so far and do so much. This sending out of six groups of disciples geographically multiplied his efforts (Jesus would later send out seventy-two others, also in pairs, see Luke 10:1-2). Jesus gave his disciples responsibility and authority to act as his representatives in both teaching and power. Jesus sent them out to witness. They also were given authority to cast out evil spirits. Matthew included the ability to cure disease and sickness (Matthew 10:1). This authority and power authenticated their message.

6:8-9 While these instructions—no food, no traveler’s bag, no money—seem at first to be contrary to normal travel plans, they simply reveal the urgency of the task and its temporary nature. The disciples were sent out and then expected to return to Jesus with a full report. This was a training mission, and they were to leave immediately and travel light, taking along only minimal supplies. They were to depend on God and on the people to whom they were sent (6:10). Jesus allowed only the minimum: a walking stick and sandals. They were not even allowed to carry a bag because it was common for beggars to use such bags to solicit money. The disciples were not to be beggars, but were to live off the support of those who welcomed their message.

6:10 That a pair of disciples would be a guest in only one home meant that they had found a “worthy man” (Matthew 10:11)—a believer—and would either request or be invited to lodge in that person’s home. By staying only in that home, they would not offend their hosts by even appearing to look for “better” lodging in a home that was more comfortable or socially prominent. To remain in one home would not be a burden for the host because the disciples’ stay in each community would be short.

In a nutshell, Jesus instructed the disciples to depend on others while they went from town to town preaching the gospel. Their purpose was to blanket the area with Jesus’ message, and by traveling light they could move quickly. Their dependence on others had other good effects: (1) It clearly showed that the Messiah had not come to offer wealth to his followers; (2) it forced the disciples to rely on God’s power and not on their own provision; and (3) it involved the villagers and made them more eager to hear the message. Staying in homes was an excellent approach for the disciples’ short-term mission; it was not intended, however, to be a permanent way of life for them. Yet the faith and simplicity that this way of life portrayed would serve them well in the future.

6:11 The disciples should also expect rejection, such as Jesus had faced in the Ten Towns (5:17) and in Nazareth (6:3). So Jesus further instructed that if any place did not welcome them (that is, take them in and offer hospitality) or listen to them, then they should shake off its dust from their feet as they left.

Shaking off dust that accumulated on one’s sandals showed contempt for an area and its people, as well as the determination not to have any further involvement with them. Pious Jews shook dust from their feet after passing through Gentile cities or territory to show their separation from Gentile influences and practices. When the disciples shook the dust from their feet after leaving a Jewish town, it would be a vivid sign that they wished to remain separate from people who had rejected Jesus and his message.

Shaking off the dust of a place, Jesus said, would be a sign that the disciples had abandoned that village to its fate (see also 1:44). The act showed the people that the disciples had discharged their duty, had nothing further to say, and would leave the people to answer to God. By this statement, Jesus made it clear that the listeners were responsible for what they did with the gospel. The disciples were not to blame if the message was rejected, as long as they had faithfully and carefully presented it. Likewise, we are not responsible when others reject Christ’s message of salvation, but we do have the responsibility to share the gospel clearly and faithfully.

6:12-13 The disciples went out as Jesus’ representatives, continuing his message (1:14-15) and preaching that people should turn from their sins. The disciples not only brought the message of the gospel; they called for action in the form of repentance and belief. The gospel can only be life-changing if people allow it to change their lives. The change, for sinful humans, can begin only with turning from sin.

Jesus gave his disciples authority to cast out demons (3:15), as well as the power to heal the sick. Casting out demons extended Jesus’ personal ministry, which was to confront Satan’s power and destroy it. As the disciples went throughout Galilee, they would be announcing the arrival of the Kingdom of God through their preaching and healing.

Of all the Gospel writers, Mark alone included the words anointing them with olive oil in writing of the disciples’ healing ministry. This “oil” was used often at that time as treatment (both internally and externally) for many illnesses. Medicines were few in these days, and olive oil had proven to have exceptional qualities.

Herod Kills John the Baptist / 6:14-29

6:14 The expanded ministry of the gospel by the disciples brought Jesus to the attention of King Herod Antipas, ruler over the territories of Galilee and Perea. John the Baptist had been arrested just prior to Jesus beginning his public ministry (1:14). The arrest marked the end of John’s public ministry. He was imprisoned for some time prior to his death (see Matthew 11:2-6). At this point, the reader is to understand that John the Baptist had died at Herod’s hands. (Mark will record the story in detail.)

The people, still trying to figure out where Jesus’ miraculous powers came from, thought he was John the Baptist who had come back to life. Oddly enough, John had done no miracles; he had simply preached and prepared the way for Jesus. Among those who thought Jesus was John the Baptist was Herod himself (6:16). While Herod had succeeded in silencing John, he had not succeeded in silencing his own guilty conscience.

6:15 Others believed that Jesus was the ancient prophet Elijah, the great prophet who did not die but was taken to heaven in a chariot of fire (2 Kings 2:1-11). They applied the prophecy of Elijah’s return in Malachi 4:5 to Jesus. (Later Jesus explained to his disciples that John had fulfilled Malachi’s prophecy, see Mark 9:13.) Still others believed that Jesus was simply a prophet, someone in the tradition of Moses, Isaiah, or Jeremiah.

It was so difficult for the people to accept Jesus as the Son of God that they tried to come up with other solutions—most of which sound quite unbelievable to us. Very few found the correct answer, as Peter did (Luke 9:20). Many people today still cannot accept Jesus as the fully human yet fully divine Son of God, and they look for alternate explanations—a great prophet, a radical political leader, a self-deceived rabble-rouser. None of these explanations can account for Jesus’ miracles or, especially, for his glorious resurrection; so these realities have to be rationalized. In the end, the attempts to explain away Jesus are far more difficult to believe than the truth.

6:16-17 Upon hearing about Jesus, Herod was certain that John, whom he had beheaded, had come back from the dead.

Mark explained how John’s death came about. Herod, empowered by Rome over the region of Galilee, had simply sent soldiers to arrest and imprison John. The Jewish historian Josephus pinpointed this prison as Machaerus, a fortress (combination palace and prison) near the barren northeastern shore of the Dead Sea in the region of Moab. Herod did this as a favor to Herodias. She was Herod’s brother Philip’s wife. John the Baptist condemned Herod and Herodias for living immorally (6:18). Rebuking a tyrannical Roman official who could imprison and execute him was extremely dangerous, yet that is what John did.

6:18 John’s denunciation of the marriage of Galilee’s leader had been public as well as private. John had explained the obvious to Herod: It was against the law for Herod to be married to his brother’s wife (not to mention that she was also his half niece). Leviticus 18:16 and 20:21 describe the laws that Herod was breaking. Herod was partly Jewish, and whether or not he cared about the Jewish law, he did care about a revolt against him by the Jews. John’s public denunciation of the incest and adultery of Herod and Herodias was too much for them to bear, especially Herodias, whose anger turned to hatred.

6:19-20 Herodias was enraged. The word usage indicates that she never let up for one moment, but was waiting for her opportunity to have John killed in revenge. But Herod respected John, knowing that he was a good and holy man. So he protected John from Herodias’s murderous intentions by locking him in prison. Perhaps he hoped that stopping John’s public speaking would end the problem and quiet Herodias. Herod had little backbone. While he greatly respected John and liked to listen to him, he also kept John imprisoned for the sake of his evil wife and his incestuous and adulterous marriage. Herod was an evil man, so when he listened to John, he was disturbed.

6:21 That Herod had imprisoned John the Baptist was not enough for the angry Herodias. She continued to nurse her grudge against John for speaking publicly about her sins. Then on Herod Antipas’s birthday, her chance finally came. Whenever we harbor guilt and hatred in our heart, Satan is busy creating opportunities for greater evil to happen. Herod gave a party for many notable men from governmental, military, and civil strata in Galilee. He hoped to entertain them, impress them, and win their respect and admiration by this elaborate party.

6:22-23 The daughter was a young woman in her middle teens. She performed a dance for Herod and his roomful of male (and probably drunken) dinner guests. She greatly pleased them all, so the king offered her anything she wanted. Herod continued to flaunt his power, desiring in this promise to show his ability to provide anything the girl might ask. Then he added that this gift could be up to half his kingdom. Herod and all his notables in the banquet hall knew that Herod had no kingdom to give. Herod’s power came from Rome. Herod used a saying that revealed the scope of his offer but was not meant to be taken literally. But the young girl understood that she could ask for practically anything and receive it.

6:24-25 Any young woman might be prepared with a thousand possible suggestions to an offer such as Herod’s, but the girl left the banquet hall to confer with her mother. Then she returned triumphantly with the gruesome request for the head of John the Baptist. Herodias wanted John killed and the gruesome proof of his death brought to the palace. Herod had no way out; John’s death was sealed.

6:26-28 When the girl grandly gave her request to Herod in the hearing of all the important officials, Herod suddenly realized what he had done and was very sorry. Herod had made a promise (6:23). Such words were considered irrevocable. To break his oath would show his important guests that Herod was not a man of his word. So, out of regard for his reputation in front of the guests, Herod decided to show his power and authority by immediately fulfilling the girl’s request. He sent an executioner to behead John and bring the grisly trophy back to the girl, who took it to her mother. Herodias had satisfied her lust for revenge.

Herod fulfilled his oath and saved face before his guests. But he had been shown up by his wife and was left with great fear over what he had done in killing a holy man. Herod’s guilt could not be assuaged. So, when Jesus came upon the scene, he thought that John had come back to life (6:16).

6:29 John the Baptist apparently still had disciples (see Acts 19:1-5), even though many had left him to follow Jesus (John 1:35-37). When they heard that John had been beheaded, they came and buried him. They wanted to give their leader an honorable burial instead of having his body disposed of by the guards in the prison. Matthew added that after burying the body, “they told Jesus” (Matthew 14:12).

Jesus Feeds Five Thousand / 6:30-44

6:30 The word “apostle” means “one sent” as a messenger, authorized agent, or missionary. The word became an accepted title for Jesus’ twelve disciples after his death and resurrection (Acts 1:25-26; Ephesians 2:20). Mark deliberately used the word because the apostles had completed their teaching mission (6:7-13) and So were official “sent ones.”

The pairs returned to Capernaum and reported to Jesus. This marked the first time the disciples had gone out on their own, so quite naturally, they were full of excitement upon their return. Jesus listened to their stories and answered their questions.

Perhaps it would be a great corrective for our furtive and sometimes foolish activities if we adopted the same practice of reporting our work to the Lord in prayer. We could ask him to sort out the wheat from the chaff, the important from the trivial. By so doing, we could seek his guidance for future activity.

6:31-32 Capernaum had never proven to be a place where Jesus and his disciples could find solitude. Indeed, so many people were coming and going that Jesus and his apostles didn’t even have time to eat. Jesus knew that his disciples were weary, so he kindly suggested that they all go away and rest. So they left by boat for a quieter spot. Luke tells us that they went to Bethsaida (Luke 9:10), probably landing at a solitary harbor apart from the city, or else they went on foot into the hills.

6:33 Popularity and recognition have their own pitfalls. The disciples, now almost as well known as Jesus after their preaching mission, were seen and recognized along with Jesus, and the crowds would not let them get away. Either the people somehow heard where the boat was headed, or perhaps the boat sailed not quite out of sight along the horizon so that the people could follow it. In any case, a crowd met them as they landed.

6:34 As they drew near to shore, no doubt the disciples realized that their time alone on the boat was all the rest time they would have. A vast crowd waited on the shore, some having walked for miles in order to be there when Jesus and the disciples arrived. This would provide another lesson for the disciples. Far from feeling impatience and frustration toward these needy people, Jesus had compassion on them. He knew these people were as pitiful as sheep without a shepherd. Sheep are easily scattered and lost; without a shepherd they are in grave danger. The people needed a true Shepherd who could teach them what they needed to know and keep them from straying from God. While Jesus had hoped to be alone with the disciples for a time of rest, he did not send away this needy crowd. He had compassion for the people and took it upon himself to meet their needs.

6:35-37 Jesus had been teaching the people until late in the afternoon (after 3:00 p.m.). Sunset was approaching, and the disciples wondered what Jesus planned to do with this crowd that had come far from their homes to be with them. The place where Jesus had been teaching was desolate, far from any town or village. The disciples thought Jesus would be wise to let the people go before it got dark in order for them to find food and lodging for the night. So they brought their suggestion to Jesus: “Send the crowds away.” No doubt, the disciples also hoped to soon get the rest they had anticipated when they had set out on this journey (6:31). Jesus’ answer both astounded and exasperated them: “You feed them.” The disciples summed up the situation and found it hopeless—“It would take a small fortune to buy food for all this crowd!” So what did Jesus mean, and why would he ask them to do something so obviously impossible?

6:38 In reply to their question about going and spending an extravagant amount of money on bread, Jesus told them first to check out their resources. John records that the five loaves (round barley cakes) and two fish they found were from the lunch of a young boy (John 6:9). Apparently, in their hurry, no one else in the crowd had thought to bring along food to eat, or they were unwilling to share it. The young boy offered his lunch to the disciples (specifically to Andrew, see John 6:8), but again the disciples could see only the impossibility of the situation.

6:39-40 Jesus did not answer the disciples, but set about organizing the people to sit down in groups. The men were probably separated from the women and children for the meal according to Jewish custom. So the people sat in groups of fifty or a hundred. In this wilderness, the Good Shepherd was about to feed his sheep (6:34).

6:41 Jesus, acting as the host of the soon-to-be banquet, took the five loaves and two fish, looked up to heaven, thanked God beforehand for the provision he was about to give, and then broke the loaves. As Jesus broke the loaves, the miracle occurred. The verbs in this verse are in different tenses in the Greek. The word breaking is in the aorist, implying an instantaneous act. The word giving is in the imperfect, implying a continuous act. So the miracle occurred in Jesus’ hands. He broke the bread and then kept on giving it to his disciples to then give to the people. The same thing happened with the fish. The disciples acted as waiters to the groups of hungry people seated on the grass, taking bread and fish, distributing it, and then returning to Jesus to get more. They continued to serve the crowd until everyone had had enough to eat (6:42).

The God who multiplied the bread was authenticating Jesus as his Son and portraying the Kingdom. Just as God provided manna to the Hebrews in the wilderness (Exodus 16), multiplied oil and meal for Elijah and the widow at Zarephath (1 Kings 17:7-16) and for Elisha (2 Kings 4:1-7), he was providing bread for the people on this day.

6:42-44 The five loaves and two fish multiplied so that they all ate as much as they wanted. Even the leftovers were more than they had begun with. The disciples picked up twelve baskets with the broken pieces of food. As if to cap off the record of this miracle, Mark added that five thousand men had eaten from those five loaves! If the readers weren’t impressed already, now they should be astounded. The Greek word for men is andres meaning not “people,” but “male individuals.” Therefore, there were five thousand men in addition to the women and children. The total number of people Jesus fed could have been over ten thousand.

Jesus did what the disciples thought was impossible. He multiplied five loaves and two fish to feed over five thousand people. What he was originally given seemed insufficient, but in his hands it became more than enough. While we may feel that our contribution to Jesus is meager, he can use and multiply whatever we give him, whether it is talent, time, or treasure. When we give our resources to Jesus, they are multiplied.

Jesus Walks on Water / 6:45-52

6:45 As soon as the crowd had been fed and the disciples had picked up the scraps, Jesus immediately got his disciples and the crowd moving. His sudden desire to dismiss the crowd and send the disciples off in their boat is explained in John’s Gospel. Upon seeing the miracle of multiplied loaves and fish, the people “were ready to take [Jesus] by force and make him king,” so Jesus “went higher into the hills alone” (John 6:15 ). Jesus’ Kingdom would not be an earthly one, and he didn’t want the enthusiasm of the crowd to deter him or his disciples from fulfilling their true mission. Before the crowd could become an unruly mob, Jesus made his disciples get back into the boat and return to Bethsaida while Jesus sent the people home.

6:46 Jesus then went up into the hills by himself to pray. During his ministry on earth, Jesus was in constant prayer with the Father—he may often have gone off alone to pray, so his desire to do so may not have surprised the disciples who left in the boat as instructed. Jesus had just left a crowd that wanted to make him their king. Popularity was a temptation in itself, for it could threaten to turn Jesus away from his mission—death on the cross to accomplish salvation. Jesus, in his humanity, may have continued to face the temptation to turn away from the difficult path and take the easier one. He constantly sought strength from God. Going into the wilderness, alone with the Father, helped Jesus focus on his task and gain strength for what he had to do.

6:47 The disciples had left sometime before sunset, so by the time evening came, they were well out in the lake. The disciples often fished during the night, so sailing out into the night was not unusual. However, a storm blew in (see Matthew 14:24; John 6:18). Once again (as in 4:35-39), Jesus had sent them out to sea, when they were already bone tired, right into a storm. At least previously Jesus had been in the boat with them. This time, he was alone on land, and the disciples were left to fend for themselves.

6:48-50 The disciples took down the sails and tried to keep control of the boat by strenuous rowing. For the entire night they fought the storm.

As Jesus prayed on the mountainside, he saw the disciples in serious trouble. Jesus came to them, walking on the water. While some might try to explain away this miracle by saying Jesus was simply on the shore, Mark clearly states that Jesus walked on the water. Not only that, but he had walked a great distance. John records that the disciples had gone three or four miles by the time Jesus came to them (John 6:19).

Much confusion surrounds the phrase, he started to go past them. While the text sounds like Jesus meant to walk on by and leave the disciples to their fate, obviously that was not the case because he did help them. Interpretations on the meaning of this phrase include: (1) Jesus “meant to pass beside” them as in providing a divine manifestation so to reveal to them his divine presence; (2) Jesus “was about to pass by” as he waited for the disciples to see him and call out to him for help; (3) the phrase was written from the disciples’ standpoint (from Peter’s eyewitness account) that, when they saw Jesus, it appeared to them that his intention was to “pass by them”; (4) the phrase means Jesus “intended to pass their way,” that is, to go to them, which is exactly what he did. When they all saw Jesus walking on the water, the disciples thought he was a ghost; so they screamed in terror. Once again, Jesus was doing the unexpected, the impossible, and they were terrified.

Jesus called out to the disciples over the storm, telling them not to be afraid. The literal reading for “I am here” is “I am”; it is the same as saying “the I AM is here” or “I, Yahweh, am here” (see Exodus 3:14; Isaiah 41:4; 43:10; 52:6). Jesus, the “I AM,” came with unexpected help and encouragement during the disciples’ time of desperate need.

6:51-52 Jesus then climbed into the boat with the disciples. Then, as had occurred once before when the disciples had been tossed about by a storm at sea, the wind stopped (see also 4:39). Jesus had revealed to them his complete mastery over nature.

The disciples had seen Jesus perform numerous healings, calm a raging sea, multiply food to feed over five thousand people, and walk to them on the water. Their responses to the last miracle had been fear and then amazement. While they had seen the miracles, they still didn’t understand them. They had seen the loaves multiplied, but they didn’t realize who Jesus was and what he could do. Mark explained that their hearts were hard. This was not merely misunderstanding; it was a hard-hearted refusal to believe (the word is used elsewhere only when describing unbelievers, see 3:5; 10:5). But why wouldn’t the disciples believe? Perhaps they simply couldn’t bring themselves to consider that this human being was actually God’s Son. Or maybe they thought that if and when the Messiah really did come, he wouldn’t choose them for followers. The disciples needed a good healthy dose of faith in order to be able to see and understand what their Master, the Messiah, so beautifully and amazingly continued to teach them.

Jesus Heals All Who Touch Him / 6:53-56

6:55 The storm had blown the disciples off course, and they did not land at Bethsaida as planned (6:45). They arrived at Gennesaret, a small fertile plain located on the west side of the Sea of Galilee as well as the name of a small town there. Capernaum (from where they had sailed that morning, 6:32) sat at the northern edge of this plain. Jesus was well known in the region of Galilee, and his presence always created great excitement. Immediately upon getting out of the boat, people recognized Jesus, and a flurry of activity began. There still would be no rest for the weary. The news of Jesus’ arrival spread like wildfire through the area. As Jesus moved through the region, people began carrying sick people to him so that he might heal them.

People may seek Jesus to learn valuable lessons from his life or to find relief from pain. But we miss Jesus’ whole message if we look to him for help only in this life, rather than for his eternal plan for us. Only when we understand the real Jesus Christ can we appreciate how he can truly change our lives.

6:56 In a day when medicines and medical help were few and limited, sickness was rampant and constant. As Jesus walked through Galilee, people laid the sick in the market plazas. Perhaps the story had spread of the woman in Capernaum who had been healed by touching Jesus’ cloak (5:27-29), for now the people begged to touch the fringe of his robe. No one missed out on Jesus’ loving compassion—all who touched it were healed.

Tomorrow we’ll look at chapter 7.  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