Upwards Church

What kind of people does Jesus spend time with?  It’s the troubled, the sick and the heart broken.   In this chapter we see him restore a town’s biggest outcast, heal a woman who had been sick for years with a touch and raise a young girl from the dead.

Jesus Sends Demons into a Herd of Pigs / 5:1-20

Though we may emphasize the love for the world that God expressed through Christ, we sometimes fail to apply it to individual people. That Jesus permitted the demons to enter the large herd of pigs strikes us as odd, and we might be surprised by Jesus’ disregard for personal property. Jesus’ action, however, demonstrated the value of the man possessed by the demons. The demons, not Jesus, incited the pigs in their suicidal stampede.

By any standard, the value Jesus places on each one of us cannot be measured. He did not hesitate to present his own life in exchange for our salvation. The story about the herd of pigs dramatically contrasts the purposes of God and the purposes of Satan for people. To Jesus, the crazed man was worth saving. To Satan, he was a soul targeted for destruction. Upon entering the pigs, the demons immediately revealed their destructive intent. They accomplished in the pigs what they had been doing in the man.

5:1 The land of the Gerasenes was located southeast of the Sea of Galilee. The precise location is uncertain because this area is sometimes written as “Gerasenes,” “Gergesenes,” or “Gadarenes” in various manuscripts. However, some scholars cite evidence that favors “country of the Gerasenes,” probably referring to a small town called Gersa (modern-day Kersa or Kours). Others prefer “Gadarenes,” citing the town of Gadara, one of the most important cities of the region. Gadara was a member of the Ten Towns (see 5:20). These ten cities with independent governments were largely inhabited by Gentiles, which would explain the herd of pigs (5:11). The Jews did not raise pigs because, according to Jewish law, pigs were unclean and thus unfit to eat.

Whatever the exact location of their landing, the point is that Jesus had planned to go there. This was Gentile territory, revealing a new direction for his ministry.

5:2 It is difficult to picture the awful sight of this man, with an evil spirit, bloody (5:5), out of control, and apparently strong and frightening (5:4). Having an “evil” or unclean spirit means being demon possessed. Although we cannot be sure why demon possession occurs, we know that evil spirits can use the human body to distort and destroy a person’s relationship with God. These evil spirits (5:9) had entered the man’s body and were controlling him.

5:3-4 This demon-possessed man’s condition was clearly hopeless without Christ. He no longer had contact with society, but lived among the tombs. This could refer to a type of graveyard with caves hewn into the rock. People with hopeless conditions, such as this man, could find shelter in the caves. People had tried to restrain his violent acts. The man had been put into chains and shackles. But he snapped the chains and smashed the shackles, indicating power not his own, but derived from the demons that held him. This man was so strong that no one could control (or overpower) him.

5:5 His screaming was more of a shriek—the voices of the demons (see also 1:26). The hitting of his skin with sharp stones refers to gashing and hacking at his body, leaving him bloody and covered with scars. These horrible actions occurred constantly. He was indeed a frightening creature.

5:6 The man did not run to escape Jesus, but ran to confront Jesus and scare him away as he would do to anyone else who ventured into his territory. When he came close to Jesus, the man fell on his knees, not in worship, but in grudging submission to Jesus’ superior power. The demons immediately recognized Jesus and his authority. They knew who Jesus was and what his great power could do to them (see James 2:19).

5:7 The demon’s first question was a request that Jesus leave them alone, showing the demons’ ultimate rebellion. Jesus and the demons were as far separated as anything could be. Jesus’ purpose was to heal and give life; the demons wanted to kill and destroy. But Jesus would not leave this man in such a condition.

Like the demon who had possessed the man in Capernaum (1:24), this demon tried using Jesus’ divine name to control him. This demon referred to him as Jesus, Son of the Most High God. This is the highest title used for Jesus in Mark’s Gospel and shows that the demons recognized Jesus as God’s divine Son. The words “Most High God” appear in the Old Testament, and often were used by Gentiles when speaking of the superiority of Israel’s God over any idol.

Then the demon had the audacity to ask for Jesus’ mercy so that he would not be tortured in hell! The word for torture is graphic and correct. The Bible says that, at the end of the world, the devil and his demons will be thrown into the lake of fire (Revelation 20:10). The question revealed that the demons knew their ultimate fate; they hoped that Jesus would not send them to their fate early.

5:8-9 Jesus’ first command was to one evil spirit. When that one did not obey, Jesus commanded the demon to give him its name. The answer revealed that there were many demons. A legion was the largest unit of the Roman army; it consisted of three thousand to six thousand soldiers.

5:10 The demons knew they had no power over Jesus; so when they saw Jesus, they begged him again and again not to send them to some distant place or into the Bottomless Pit (see Luke 8:31). Why didn’t Jesus just destroy these demons—or send them away? Because the time for such work had not yet come. Jesus healed many people of the destructive effects of demon possession, but he did not yet destroy demons. In this situation, Jesus wanted to show Satan’s destructive power and intent over the two thousand pigs. The same question could be asked today—why doesn’t Jesus stop all the evil in the world? His time for that has not yet come. But it will come. The book of Revelation portrays the future victory of Jesus over Satan, his demons, and all evil.

5:11 According to Old Testament law (Leviticus 11:7), pigs were “unclean” animals. This meant that they could not be eaten or even touched by a Jew. This incident took place southeast of the Sea of Galilee in the region of the Gerasenes (5:1), a Gentile area. A normal herd of pigs would be 150 to 300 head. So this herd was unusually large.

5:12 The evil spirits begged Jesus not to send them away, but to send them into those pigs. The demons knew they had to submit to Jesus’ power and authority, and they knew that he could seal their fate by returning them to the abyss or sending them far away. Notice that they did not ask to be sent into the city; they knew Jesus would not allow them to inhabit other people. But on the hillside were enough physical animal hosts for all these demons to inhabit.

5:13 Jesus did not command the demons to go into the pigs; he gave them permission to do what they requested. Satan has no final authority but can do only what God permits. While Jesus granted the demons’ request to enter the pigs and destroy the herd, Jesus stopped their destructive work in people, and particularly the man they had possessed. Jesus also showed his disciples, the townspeople, and even us who read these words today the absolute goal of Satan and his demons. They desire total and complete destruction of their hosts.

The demons’ action proves their destructive intent—if they could not destroy the men, they would destroy the pigs. Jesus’ action, in contrast to the demons’, shows the value he places on each human life. Some people might have difficulty with the fact that all the pigs died, but Jesus considered the man to be more important than the pigs.

5:14-17 When Jesus performed this miracle, he again gained immediate publicity. The herdsmen, astonished at what had happened, ran and told the amazing story. Their story seemed unbelievable: Two thousand pigs floating on the edge of the lake would certainly be a sight, so those who heard the story rushed out to see for themselves. The crowd saw the pigs in the water, they saw Jesus and the disciples on the shore, and they saw the one who had been demon-possessed in his right mind. Jesus had restored this man’s humanity; he was sane and self-controlled.

The people might have responded in several ways. They could have been overjoyed to see Jesus on their own shore, or they could have responded with joy that the demon-possessed man had been healed. However, Mark used one word for the people’s response: frightened.

What were they afraid of? Perhaps such supernatural power as Jesus had displayed frightened them. Perhaps they thought Jesus would be bad for their economy (losing two thousand pigs in one day certainly cost someone). Perhaps they didn’t want Jesus to change their status quo. In any case, their fear caused them to make a terrible mistake. They asked Jesus to go away and leave them alone. Unlike their own heathen gods, Jesus could not be contained, controlled, or appeased. They feared Jesus’ supernatural power, a power that they had never before witnessed. And they were upset about losing a herd of pigs more than they were glad about the deliverance of the demon-possessed man. Unfortunately for them, Jesus did as they asked. And there is no biblical record that he ever returned. Sometimes the worst possible thing that can happen is for Jesus to answer one of our requests.

5:18-19 Having been freed, the man begged to go with Jesus. The man’s request meant that he wanted to be one of Jesus’ followers, with Jesus as a constant and close companion. But Jesus had other plans for him. As Jesus had done when he healed the leper (1:40-42) and the paralytic (2:11-12), Jesus gave this formerly demon-possessed man his life back. He could go home, something he could not do before. Certainly his family would rejoice to see him returned to sanity. When they would ask him what happened, the man was to tell them about the Lord’s mercy.

Often Jesus asked those he healed to be quiet about the healing (1:43-45; 5:43), but he urged this man to “go and tell” what the Lord had done for him. Why the difference? This man was returning to his home in a Gentile region. Jesus knew the man would be an effective witness to those who remembered his previous condition and could attest to the miraculous healing. Through him, Jesus could expand his ministry into this Gentile area. Jesus would not remain in the region, but he did not leave himself without witness.

5:20 Although the man was healed and able to travel with Jesus, Jesus sent him on a mission. And the man wasted no time. He started off to visit the Ten Towns of that region. Ten cities, each with its own independent government, formed an alliance for protection and for increased trade opportunities. These cities had been settled several centuries earlier by Greek traders and immigrants. Jews were a minority in the area. Many people from the area followed Jesus (Matthew 4:25). This former madman may have been known throughout the region. So when he returned to that same region, his testimony had results—everyone who saw and heard him was amazed.

Jesus Heals a Bleeding Woman and Restores a Girl to Life / 5:21-43

Mark often wove together events in Jesus’ life. On the way to see an ailing child, Jesus met a suffering woman. While he was dealing with her crisis, the message arrived that the sick girl had died. The account rings with lifelikeness. We are familiar with the jumble of urgency, delays, obstacles, and disappointments in life. Mark demonstrates that Jesus knew the same experiences. The conclusion of this episode reintroduces Jesus’ efforts to control his publicity. His compassion motivated him to constant action, but God’s plan required that Jesus resist the pull of growing public acclaim.

5:21 Jesus went back across the Sea of Galilee, probably landing back at Capernaum (4:35). As always, a large crowd gathered (see also 1:33; 2:2; 3:7, 20; 4:1). The contrast with Jesus just having been asked to leave the Gerasene region is unmistakable. Unfortunately, although he was popular with the people in Capernaum, they really were no more receptive to his message.

5:22-24 The synagogue was the local center of worship (see the explanation on 1:21), and Jairus was a lay person elected as one of the leaders. Jairus held a position of high esteem in the town. For him to fall down before Jesus and plead for him to come heal his daughter was a significant and daring act of respect and worship.

We do not know the nature of the young girl’s sickness; apparently nothing had helped her and she would soon die. But Jairus remembered someone who could help—someone whose touch had healed many people in Capernaum (1:33-34). When Jairus heard that Jesus had returned to Capernaum, he was among the crowd on the seashore (5:21). He asked for Jesus’ touch on his daughter, knowing that if Jesus were to come, his daughter would live. So Jesus went with him, with the curious crowd following along.

5:25-26 In the crowd that pressed on Jesus was another person in need of divine help. A woman who had had a hemorrhage (that is, bleeding; this may have been a menstrual or uterine disorder) for twelve years. The bleeding caused the woman to be in a constant condition of ritual uncleanness (see Leviticus 15:25-33). She could not worship in the synagogue, and she could not have normal social relationships, for anyone who came into contact with her would also become unclean. Thus, the woman was treated almost as severely as a leper. She had suffered and become destitute in trying to get a cure. There was no hope for alleviating her suffering, until she heard about Jesus.

5:27-28 The woman worked her way through the crowd and came up behind Jesus. She knew she only had to touch his clothing and she would be healed. The decision to touch Jesus’ garment was due to the popular belief that the clothes of a holy man imparted spiritual and healing power (see 6:56; Acts 19:11-12). She may have feared that Jesus would not touch her if he knew her condition. Or she may have feared that if her disease became known to the crowd, the people who had touched her would be angry at having become unclean unknowingly. The woman knew she could be healed, but she tried to do it as unobtrusively as possible. She thought that she would just get healed and go away.

5:29 The moment the woman touched Jesus’ garment, the bleeding stopped. The disease that had weakened her body for years suddenly disappeared. She felt the difference and knew not only that the pain had stopped, but that she was also completely healed of the disease. What a moment of incredible joy this must have been for this woman!

5:30 The healing had been immediate upon the woman’s touch (5:29); Jesus’ knowledge of the healing was also immediate. As the woman felt the healing of her body, Jesus felt the supernatural healing power go out of him. Someone had touched him in order to be healed, that person’s faith had allowed the healing to take place, and Jesus perceived what had happened. Jesus’ question, “Who touched my clothes?” had a definite purpose. Whether Jesus already knew who touched him or not is inconsequential. What mattered was that Jesus wanted to establish a relationship with this woman. She had hoped to go away undetected. Jesus, having healed her physically, wanted to heal her spiritually as well.

In the meantime, Jairus must have been exasperated; he was already in a hurry due to the severe illness of his daughter. No doubt the slow movement of the crowd was frustrating him. Then, of all things, Jesus stopped to ask a seemingly silly question. Little did Jairus know that through all these events, he would be learning a valuable lesson about Jesus’ power.

5:31 The disciples were surprised by Jesus’ question, so their reply seems almost rude. In effect they said, “How can you ask such a ridiculous question? Lots of people are touching you!” They did not understand that Jesus meant a different kind of touch.

5:32 Jesus looked around—the healed person could not have gone far, for Jesus had stopped immediately upon being touched. He knew that person was there. In his piercing gaze at the few people nearest him in the crowd was the unspoken demand that the person come forward. The crowd didn’t understand what was happening, the disciples thought Jesus was being unreasonable, and Jairus was probably fuming. But one person did understand what Jesus meant by the question, and she knew she had no choice but to answer.

5:33 The woman told him what she had done—that she had been unclean and had come jostling through the crowd, that she had dared to touch him (a man) and did so in her unclean state, that she had hoped to remain undetected, and that she had been healed. To top it off, she had to say all of that in front of a crowd. No wonder the woman was frightened and trembling. According to Jewish law, a man who touched a menstruating woman became ceremonially unclean (Leviticus 15:19-28). This was true whether her bleeding was normal or, as in this woman’s case, the result of illness. To protect themselves from such defilement, Jewish men carefully avoided touching, speaking to, or even looking at women. By contrast, Jesus proclaimed to hundreds of people that this “unclean” woman had touched him—and then he healed her. In Jesus’ mind, this suffering woman was not to be overlooked. As God’s creation, she deserved attention and respect.

5:34 Far from being angry, Jesus spoke to the woman in gentle words. She came for healing and received it. But she also received a relationship and peace with God himself because of her faith. Jesus explained that it was not his clothing that had healed her; rather, her faith in reaching out to the one person who could heal her had allowed that healing to take place. She not only had faith, but she had placed her faith in the right person.

The disciples, no doubt, received a profound lesson in the value of planting seeds in even the most unlikely places. The crowd, while seeming to be nothing more than a hindrance on the way, held one pocket of “good soil” in whom Jesus planted a seed.

5:35 The time taken by Jesus to seek out and speak to the woman was too long for the sick little girl at Jairus’s house. During the delay, she died. The message was delivered to Jairus, undoubtedly calling him to come home. The opportunity for healing had passed, so the Teacher would no longer be needed.

5:36 Death did not make Jesus too late, however; instead, it meant that Jesus would do an even mightier miracle. Jairus must have looked in despair at Jesus, but Jesus made no indication of changing his plans. He turned in the direction of Jairus’s house and told Jairus, “Don’t be afraid. Just trust me.” Jairus must have wondered what Jesus was going to do.

5:37 No doubt the curious crowd had every intention of staying with Jesus, having observed the healing of the diseased woman and hearing the words of the men from Jairus’s house. What would Jesus do next? Sensitive to Jairus’s pain, Jesus stopped the crowd. He planned to raise this little girl from the dead—a sign to his disciples of his true mission, of his power, and as a harbinger of his own resurrection. So he left the crowd and nine of his disciples behind, followed Jairus, and took along Peter and James and John. These three men became Jesus’ inner circle—his closest followers, the only ones to see this miracle, observe the Transfiguration (9:2), speak about the end times on the Mount of Olives (13:3), and know of Jesus’ agony in Gethsemane (14:33).

5:38 The five men finally reached Jairus’s house, and the commotion of loud weeping and wailing filled the air. Such cries were customary at a person’s death; lack of weeping and wailing was the ultimate disgrace and disrespect. Some people, usually women, made mourning a profession and were paid by the dead person’s family to weep over the body. Jairus, the leader of the synagogue, was an important person in the town. Thus, at the death of his only daughter, the town demonstrated their great love and respect for Jairus and his family by their weeping and wailing.

5:39 Jesus’ words, “The child isn’t dead; she is only asleep,” probably made Jesus appear rather stupid—certainly anyone could distinguish death from sleep. Neither was she just in a coma from which Jesus would awaken her, as some have proposed. The girl was indeed dead, and everyone from the family to the paid mourners knew it. Jesus knew it too, but his words revealed to Jairus the hope beyond all hope of what Jesus was about to do. She was dead, but Jesus would bring her back to life, as if awakening her from sleep.

5:40 Jesus’ words sounded ridiculous to the faithless crowd, so Jesus took charge in Jairus’s house and used force to get rid of the jeering mourners. He had nothing further to say to them, and he had no use for their mourning or their scoffing.

Then Jesus took the girl’s father and mother and the three disciples who had come (5:37) and went into an inner part of the house. Jesus had come to earth to conquer sin and death, and in this dramatic but quiet miracle, he would show his disciples that power. And two bereaved parents would receive back their beloved daughter.

5:41 Jesus did no incantations and spoke no magic words. He simply went to the girl’s bedside and held her hand. The fact that Jesus touched the girl’s hand would have amazed the proper synagogue leader and the disciples. Touching a dead body meant to become unclean. But Jesus had already dealt with a demon-possessed man and a woman with an incurable issue of blood and had touched and healed them. Touching the dead girl confirmed once again that compassion was more important than the letter of the law. Then Jesus spoke a simple command, “Get up, little girl!”

5:42 At Jesus’ touch and command, the dead child awoke as if from sleep, immediately standing up and walking around. Just as the healings Jesus performed were always complete, so the rising of this young girl from the dead was complete. She didn’t come back to life in the sick state in which she left; she came back well, whole, and able to walk around. The parents and the disciples were absolutely overwhelmed.

This was not the first time the disciples had witnessed the raising of a dead person. Luke 7:11-15 records Jesus raising a boy near the village of Nain. Yet, even in this instance, the disciples were amazed.

5:43 Jesus then gave two further commands. First, he commanded them (that is, the parents and the three disciples) not to tell anyone what had happened. Obviously the girl was not to be hidden for the remainder of her life; people would know she had recovered. Those in the unbelieving crowd would have to decide for themselves what had happened—no one would try to convince them. In fact, no one would even tell them what had happened.

Jesus told them to be quiet because he was concerned for his ministry. He did not want to be known as just a miracle worker; he wanted people to listen to his words that would heal their broken spiritual lives. Jesus’ mission was to preach the Good News of the Kingdom of God. If crowds descended on him to see dead people raised, they would not be coming with the heart attitude needed to hear and respond to the gospel (see also 1:43-45). The disciples would talk about them and understand Jesus’ miracles after his resurrection—then they could write them down for all of us to read and marvel as well.

Second, Jesus told them to give the girl something to eat. This is a good picture of Jesus’ compassion and his understanding of human needs. The girl would be hungry and should be fed. This command also revealed to the parents and disciples that the girl was completely restored—she was well enough to eat.

 We’ll look at chapter 6 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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Jesus Calms the Storm / 4:35-41

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 Darrell

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

Sources:

Life Application Concise New Testament Commentary

Life Application Bible Notes

New American Commentary

Preacher’s Outline and Sermon Bible – Commentary

Preaching the Word Commentary

 

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

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

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

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

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

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

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

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

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

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

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

 Large Crowds Follow Jesus / 3:7-12

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

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

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

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

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

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

 Jesus Chooses the Twelve Disciples / 3:13-19

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 Jesus Describes His True Family / 3:31-35

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

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

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

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

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

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

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

 Darrell

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

Sources:

Life Application Concise New Testament Commentary

Life Application Bible Notes

New American Commentary

Preacher’s Outline and Sermon Bible – Commentary

Preaching the Word Commentary