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Man As He Ought to Be (The Inescapable Story of Jesus #6b) (CCD)

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INTRODUCTION

Mark has just told us of a king serving the head of a righteous man on a feasting dish at a royal banquet. Now he contrasts that king with a King who brings His people into green pastures and beside still waters to give them an abundant feast. The contrast could not be more stark.

THE TEXT

And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. […]

Mark 6:33ff

SUMMARY OF THE TEXT

The disciples have returned from their mission, and Jesus takes them across the Galilee waters for reprieve in a private (literally wilderness) place (vv30-32). But the multitudes will not be left behind, and race to the other side, meeting Jesus as He arrives (vv33-34); He takes compassion upon them as a shepherd-less flock, and His compassion is demonstrated in His teaching them (v34). Dusk begins to descend and the disciples advise Jesus to send the multitudes away to get their own food (vv35-36). But Jesus has come to feast (2:15-19), and so He tells His disciples to get bread for the multitude, but they demonstrate the smallness of their faith by missing the point; they imagined that they must produce a vast sum of money to purchase enough bread (v37). Jesus is not deterred by the amount needed, for He is the Sower of the Word, and where the soil is fertile it will be a 30, 60, and 100-fold harvest. He asks how much bread they have, and they have 5 loaves and 2 fish, a loaf for each thousand (vs38, 44). Jesus commands the disciples to arrange the multitude into ranks of hundreds and fifties upon the green springtime grass (vv39-40). Mark gives us a prefiguring of the events of Christ’s Last Supper (Mk. 14:22): blessing, breaking, and giving the bread (v41). The multitude of five thousand men feast until filled, while the leftovers fill twelve baskets (vv42-44).

Mark doesn’t tarry at this scene but whisks us off once more, and straightway Jesus instructs the disciples to cross the Sea, dismisses the multitude, and heads off to pray alone––another hint at the events of His passion (vv45-46). But while still on the land He sees the disciples battling the choppy Galilee sea at the darkest hour of the night (according to Roman reckoning), and walks out to their rescue (vv47-48); but instead of His coming being a reassurance, they are terrified that He is a death angel. So He comes into their ship with tidings of good cheer which dispels fear, and at His coming the adversarial winds cease (vv49-51a). The disciples are in slack-jawed awe once more, and Mark tells us it is because they still hadn’t learned the lesson Jesus has been patiently teaching them in the parable of the Sower and now in the feeding of the five thousand (vv51b-52).

As they come ashore once more, this time in the area of Gennesaret, Jesus’ identity is straightway recognized. Like wildfire, people rush to bring their sick unto Him for healing, setting up healing stations in the marketplace in the towns and villages where they heard Jesus was heading. What had happened to the woman with 12 years of internal bleeding had clearly become widely known, and the sick were given hope that merely touching the tassel of Christ’s garment would bring healing; this, in fact, is precisely what Jesus allows: all who touched Him were, in Mark’s words, made whole (vv53-56).

A FEAST IN GREEN PASTURES

Mark’s narrative is like an incoming tide. Each new wave brings the water level higher. In our text, there is a repetition and expansion of earlier events and anticipation of greater––yet to be revealed––glories. Mark has told us a number of times of people responding to Jesus with awe, wonder, fear, bafflement, and even terror. Mark doesn’t want you to get comfortable with a Jesus that can fit in the palm of your hand. He is leading up to the crescendo, where Jesus will send out His disciples into all the world, and He would ascend as Lord to the Father’s right hand. But His ascension would not mean the termination of His work in the world. Mark tells us that as the disciples went forth, and preached every where, Jesus the Lord worked with them (Mk. 16:20).

Jesus told us that He was a Sower of the Word, and that where the seed of his Word lands in good, receptive soil, it produces a graciously abundant harvest of bread in seed form. That story was followed by Jesus crossing the waters to cast a demon army into the sea (a callback to the Hebrews’ Red Sea crossing under Moses). Here Jesus takes His disciples through the sea again, but this time a multitude of Israelites follow him, and Mark uses martial language to describe their seating. Once more, Mark wants the Exodus story on our mind. One commentary notes that when God led Israel out of Egypt by the way of the Red Sea they “went up harnessed” (Ex. 13:18), literally “by rows of five.” At Jethro’s counsel, Moses constituted the twelve tribes into representative divisions of thousands, hundreds, fifties and tens (Ex. 18:25). When Israel was in the wilderness, Yahweh fed them bread from heaven.

The disciples struggled with the Parable of the Sower, and now Jesus retells it with a visual demonstration of it. He is the Son of God revealing God unto the sons of Men. In Him is abundant life. Jesus sows five loaf-seeds and it becomes a thousandfold harvest of bread. In Him is bread and plenty for a cleansed Israel. Notice that the first few chapters of Mark have focused on Jesus calling and cleansing Israel. Now, a theme that started almost imperceptibly (Simon’s mother is healed in order to prepare a meal) is too big to ignore. The twelve leftover baskets make the same point as the Parable of the Sower, but the disciples still don’t quite see it. Jesus came to feast with a cleansed Israel.

UPON THE WATERS ONCE MORE

Jesus walking upon the water is often taken as a demonstration of His divine power. But God has always been revealing His power and Godhead in both the created order and by the writings of the Holy Prophets. But, Jesus in this wondrous act of walking upon water demonstrates Himself to be Israel’s long-awaited Messiah.

God put Adam in a Garden to dress and keep it and gave him the entire earth as the domain for him to subdue. Jesus compresses an entire agricultural season into an evening, and then tames the windswept sea (Ps. 8:6-8). Jesus is what Adam ought to have been. The earth is Lord’s and the fullness thereof. Therefore, Jesus is making way for man to be restored to our high office of lords of the earth under God our Creator, with Him as the High King over all other kings. But we must not miss the pathway. The way to this new life which Jesus is bringing into the world is found in the words He speaks to the disciples: “Be of good cheer: it is I; be not afraid.”

MADE WHOLE

Jesus safely brings the disciples through the sea once more, for He is the true Man, exercising dominion over land and sea. Mark gives us one last wonderful parallel with the Red Sea crossing. As Moses led them toward Sinai they came to the bitter waters of Marah, and many fell ill. Moses healed those foul waters with a tree. Now, this Greater Moses is revealed to be Jehovah Rapha, the Lord our healer. All who come to Him He makes whole.

Why? Because He came to cleanse and came to feast. Jesus calls you to come to Him in faith, and be clothed in His righteousness. This is what your baptism is. And then He invites all the earth to this table. And lest you think there won’t be enough for you, Jesus, in His Word, makes a point to tell you: there were twelve baskets of leftovers.

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The Resurrection as Judgement (The Inescapable Story of Jesus #6A) (CCD)

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INTRODUCTION

It doesn’t take long in a child’s life for them to begin to expound on matters of justice.“That’s not fair!” is learned early. And indeed the world is littered with seemingly senseless instances of unjust suffering, evil persecution of the righteous, and unfair weights and measures. The question must be asked, “What is God gonna do about it?!”

THE TEXT

And he went out from thence, and came into his own country; and his disciples follow him. And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. […]

Mark 6:1ff

SUMMARY OF THE TEXT

The residents of Jesus’ hometown demonstrate themselves to be the sort of unfruitful soil He described in His earlier parable (Mk. 4:16-17). They too, like the residents of the Decapolis, are astonished at Jesus’ teaching and choose to reject Him. (vv1-3). While the multitudes were crowding round to hang on Jesus every word, and upon His very person, the hometown crowd had trouble apprehending their local carpenter, Mary’s boy, was a great prophet, let alone the promised Messiah; this lack of faith hinders the healing (vv4-5). His teaching caused astonishment, while their unbelief, in turn, caused Jesus to marvel (v6).

Jesus sends out the Twelve in pairs; according to Luke 10:1 another 70 were also sent out on this urgent mission (v7). Their manner of travel was to be marked by swiftness; they should travel light and not linger in towns that wouldn’t hear the sown Word (vv8-11). Their task consisted of three components: preaching repentance, for Yahweh’s Messianic Kingdom had come (v12), demonstrated this by driving out demons from Israel (v7,13), and marking judgement on the unreceptive (v11). When they return to Jesus to report how this mission went, they, like Mark’s narrative, are breathless; so Jesus whisks them off again by ship to what is intended to be a bit of a breather (vv30-32). But we’ll see that when they arrive the work will continue, for the seeds of the kingdom are growing rapidly.

But in between the disciples’ going out and coming in, Mark interrupts the narrative with the grisly tale of John the Baptist’s martyrdom at the hands of Herod. The rumors about the prophet from Nazareth were turning into rumbles; this stabs terror into the heart of Herod and his conclusion is remarkable: John the Baptist was risen from the dead (v14). Others put forth alternate opinions as to Jesus’ identity, but the consensus is that he was a prophet (v15). Herod, though, insists upon it being a resurrected John (v16). John’s imprisonment was the signal for Jesus to begin His ministry (Mk. 1:14). Now, Mark fills in the details of John’s martyrdom. Herod had seized John because John had rebuked Herod’s adultery with his brother’s wife, Herodius (vv17-18). Herodius despises John for this and seeks for his death, while Herod respected this pious man and was intrigued (vv19-20).

Nevertheless, during his birthday feast, Herodius’ daughter dances so pleasantly that Herod makes a rash promise to her of up to half his kingdom; at her mother’s counsel she straightway asks for John’s head on a platter (vv21-25). Herod is grieved at this but not enough to break his foolish oath, and immediately gives the order for John’s beheading. He gives the head to the daughter who gives it to her mother; John’s disciples bury him in a tomb (vv26-29).

WHAT HAUNTS HEROD

We’ve seen how Mark is anticipating the crucifixion, resurrection, and Great Commission a number of times. The disciples’ mission anticipates what Jesus will send them out into the whole world to do after His resurrection. Their mission consisted of a call to repentance, the expulsion of evil (exorcisms and healings), and a warning of judgement. Sodom will have it better off than those who reject this kingdom message. What Jesus is doing in Israel is about to invade the whole world.

Word of this mission, and the success of it, gets back to Herod. His monarchy was founded on politicking with the Romans, but he desired legitimacy with the Jews. He wanted the Jews to receive him as their lawful king. So then, the rumors of this prophet from Nazareth, whose message was that He was ushering in God’s kingdom was frightful news to this puppet King. Coupled with wondrous signs backing up His claims and gathering ever-growing crowds following Him and you have a terrifying combination for this pretender King.

While Mark has been doing a great deal of helping his readers look forward and see what lies ahead for Jesus, he now looks back to show us that Herod & Herodius stand in a long line of tyrant royal families. Mark calls to our mind the story of Ahab and Jezebel, persecuting Elijah and the other prophets of their day. Herod’s conniving wife had beguiled him into beheading John. Herod conclusion to the success of the disciples’ ministry is remarkably insightful. This phony king saw more clearly that most Jews did. He concludes that some sort of resurrection had taken place. Jesus had come to bring about the OT promises of life from the death. Job had foretold the resurrection even in the midst of his sufferings. Elijah (and later Elisha) had both resurrected the dead. The united voice of the OT prophets foretold the resurrection along with the sign of judgement it would be upon the wicked (Is. 26:19-21). All of this haunts Herod.

HOW DEATH MAKES WAY FOR YAHWEH’S COMING

Remember the key phrase throughout Mark’s Gospel: make straight. In the recounting of John’s martyrdom we see that word once more. Herodius’ daughter, after conspiring with her mother, goes straightway to make her wicked request and Herod immediately grants it (though grudgingly). The persecution of the righteous is not an impediment to God’s purposes but is the way in which He catches the wicked in their own net. This is made most clear in the Lord Jesus’ death.

Had the demon powers and earthly rulers known, they would not have put to death the Lord of Glory (Cf. 1 Cor. 2:8). But this was precisely the trap God was setting. God purposed that all injustice and evil would be brought upon Himself, in order that He might take into the grave and leave it there. In so doing, He would establish His universal rule of righteous judgement upon the whole earth. Beginning with Cain, the wicked have persecuted the righteous. So God sent His Son, in the flesh, so that the wicked could unleash all their injustice, indignity, and hatred of righteousness down upon His head. And now their kingdoms are all being overthrown by the increase of His righteous government in all the earth.

RESURRECTION GLORY

All of this shows why the resurrection is the certain hope of the meek, while being a holy terror to the wicked. How does God deal with our suffering? He takes it upon himself in the person of His Beloved Son. How does God deal with wicked men? He patiently calls them to repentance. But the Resurrection is a warning. Ahab & Jezebel will soon face Elijah before the judgement seat of the Risen Christ. Herod and his conniving wife will be confronted with John the Baptist who will be raised with Christ His Lord. All evil doers will be brought to justice. The resurrection is a certain sign that God will answer the martyrs’ prayer: “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?”

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In The Tombs (The Inescapable Story of Jesus #5) (CCD)

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INTRODUCTION

Our experience shows that death, corruption, and uncleanness flow one direction. But Mark’s Gospel summons us to look at Jesus the Son of God and by faith see the glory of this Kingdom of Messiah.

THE TEXT

And they came over unto the other side of the sea, into the country of the Gadarenes. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, Who had his dwelling among the tombs; and no man could bind him, no, not with chains: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. […]

Mark 5:1ff

SUMMARY OF THE TEXT

Jesus has just shown Himself to be, as Yahweh in the flesh, the Captain of the Seas. He now marches on a fortified buttress of the enemy. Having crossed over the Sea of Galilee Jesus disembarks from the boat and is immediately met by a character straight out of a horror story (vv1-2). This man emerges from the graveyard with the broken chains which others had sought to subdue him, bleeding and scarred with wounds of self-mutilation, and was a sleep-deprived raving madman (vv3-5). Jesus’ pres- ence alone compels the spirit to drag the man unto Him and bow before Him; the spirit begs and pleads to not be tormented, for Jesus had commanded the spirit to come out of the man (vv6-8). Jesus asks the spirit for its name, and the haunting answer comes: My name is Legion: for we are many (v9).The spirits beg to not be sent into the out of the country (i.e. abyss) but into the nearby swine herd (vv10-12). Jesus gave them leave, and they enter the swine, driving this unclean herd of 2000 swine (likely intended for use by the Romans) into the sea which Jesus has established as being under His domain (v13).

The herders rush to the nearby town to report their losses, and the town-folk come out to see the re- markable sight of salted pork-jetsam (v14); but they discover a more remarkable sight when they see the demoniac clothed and sane (v15). Out of fear, Jesus is adjured by the town-folk to leave (v16-17), while the restored man pleads to go with Him (18). Jesus has other plans for the man and tasks him with publishing the tender-mercies of the Lord to a region in which a great number of Gentiles dwelt (vv19-20).

Jesus returns to His hometown (v21) and Jairus (the Synagogue Ruler), like the earlier Demoniacs, runs to Jesus and bows before Him (v22). He begs greatly for Jesus to come and lay hands on his dying daughter that she might live, and Jesus agrees to come to the aid (vv23-24).

Mark gives us a cliffhanger by seemingly interrupting the narrative with the story of a woman who had suffered from some sort of internal bleeding for twelve years (v25); we’re told all her attempts for res-

toration ended in greater misery (v26). She’d heard of Jesus and had repeatedly told herself that if only she could touch His gadilim (Cf. Dt. 22:12) she’d be well, so she sneaks up behind Jesus to carry out her plan. Straightway she feels the restorative power of God make her well (vv27-29). Jesus knew power had gone out from Him, and was certainly not ignorant of who had touched Him, but He asks anyway in order to spotlight the faith which the woman showed and with priestly authority confirms her clean- ness (vv30-34)

Mark then returns to the Jairus story, but with devastating news: the daughter has died. Jairus had hastened to Jesus to plead for his daughter’s healing, but as one commentator put it: “Death outran him and won the race.” The messengers say there is no need to trouble Jesus, but Jesus has come to be make trouble for death and tells Jairus to fear not (vv35-36). Coming to the house Jesus sends the paid mourners away, enters with three chosen witnesses, and brings the girl to life with the touching words: Talitha cumi (vv37-41). Straightway where there was death, Jesus brought life (vv42-43).

THE REJECTED MESSIAH

Jesus’ parable of the Sower should still be in our minds as we come to this battle with a garrison of demons. Jesus has bound the strong man, and the demons seem to be aware that the Jesus the Son of David is the Messiah and has authority to cast them out. But though He has recapitulated the Red Sea crossing and the drowning of Pharaoh’s army, that line from John’s prologue rings true: He came unto His own and His own did not receive Him ( Jn. 1:11). This episode foreshadows what is in store for Jesus: rejection.

The Lord drives out the unclean enemy of His people. And still they reject Jesus. They are the soil where the thorns and thistles of worldly cravings have choked out the Word of Life. Nevertheless, the foreshadowing isn’t done. The delivered man is commissioned by Jesus to tell of the great compassion which the Lord (Yahweh) had shown to him beginning with his own home/friends.The man presum- ably begins with his own home, but Mark foreshadows the Great Commission for the man declares Jesus in the entire Ten City region (Decapolis).

So then, when a people have rejected Jesus, it is no surprise that insanity, nakedness, raving, and stub- born greed seem to prevail. But don’t miss the picture Mark has painted. The Sower has sown His life-giving Word; He has claimed dominion over the raging sea; He has foreshadowed that demons will soon be cast into the abyss to no longer afflict mankind. Jesus reign is inescapable. This gives great hope in the midst of the current unraveling of our culture. Jesus will turn raving madmen into righteousness- robed apostles. Jesus will take self-mutilators and make them godly messengers. Jesus will take terrify- ing men and make them ministers of mercy.

THE RESURRECTION IS COMING

Mark couples the story of these two daughters. Taken together we get a clear message. The Lord Jesus is on His way to defeat all demonic powers and principalities in His crucifixion. But death and the un- cleanness of the grave will not cling to Him. He will not be suffered to see the corruption of the grave (Cf. Ps. 16:10).

The woman with internal bleeding was not only cut-off from temple worship/service, she spread un- cleanness (Lev. 15:25-27). Her physicians had not only not restored her, they’d worsened her condition.

But earlier in the story Jesus described Himself as a physician for the sick. Those who come to Jesusfind their misery stanched and their uncleanness reversed.

Mark insists that we see that Isaiah’s prophecy of the path’s being made straight for the coming rule of Yahweh is being accomplished in each act of this drama. Demons obey His summons. The scourge is relieved by His power. Death itself must give way to His life-feast. Mark is leaving us clues that death will not be Jesus’ end, nor those who lay hold of Jesus. Resurrection is around the corner. And that’s not all. Jairus’ daughter is raised from death and Jesus immediately commands a feast for her. See the pat- tern: death, resurrection, feasting.

WHERE JESUS COMES

Jesus goes into the graveyard and emerges with a new man. Jesus goes into the house of mourning and leaves a thanksgiving feast of life. Where Jesus comes the scourging pain is cast out. Sanity is restored. A suffering daughter is restored to fellowship. A devastated family is put back together. How? Because Jesus goes into tombs and comes out again. It’s what He does.

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Dark Sayings & Deep Waters (The Inescapable Story of Jesus #4) (CCD)

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INTRODUCTION

Jesus has just had a few fiery exchanges with the Pharisees and Scribes. The time for His sacrifice is coming, but the time is not yet fully ripe. So, He once more performs a strategic withdrawal, this time rhetorically. The accusers are hoping to use something He says to justify cutting Him down. Thus, He opts for the wisdom of dark sayings.

THE TEXT

And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. And he taught them many things by parables, and said unto them in his doctrine […]

Mark 4:1

SUMMARY OF THE TEXT

Jesus’ teaching, so far, moves from clarity to obscurity, from straightforward to parable. His doctrine was astonishing (Mk. 1:22), and His teaching on forgiveness caused a scandal (Mk. 2:8-10); so He began to wrap mystery around His teaching (Mk. 2:17, 20-22, 25-26, 3:23). The increasing threats demanded the keen wit of wisdom. From a boat, Jesus holds court and explains the constitution of the Kingdom He is founding, or to be more theologically consistent, re-founding (vv1-2). This Kingdom is like a farmer casting seed; some of it lands on the path, some in shallow soil, some amongst thorny weeds, and some in fertile soil and those seeds bring about a hundredfold harvest (vv3-8). Jesus’ story demands hearing from those with ears (v9).

The twelve, later in private, ask Jesus to explain the riddle (v10). He first explains why He is teaching in riddles: prophets rebuke with parables (vv11-12). Jesus then graciously explains the riddle to his inner circle (v13). The seed is the Word, and the four types of soil map onto four types of hearers of the seed-word cast by the Sower (vv14-20). Having explained this hidden meaning to the disciples, they are charged with the task to hold onto it steadfastly for the time will soon come for them to declare this openly (vv21-25).

Two more parables are given to the multitudes; both about seeds. The first depicts Jesus’ kingdom as a seed that a farmer plants, and while the farmer goes about his daily work and nightly rest the seed mysteriously does the same resting in the earth before rising ready for harvest (vv26-29). The second is that the kingdom is like the tiny mustard seed which grows into an expansively branching shrub which the birds may nest (vv30-32). Jesus spoke these parables to the general public, because these truths were explosive and the harvest had not yet quite come; but disciples received the inner meaning (vv33-34).

The last episode in this chapter Jesus sets sail into the stormy Galilee waters (vv35-37). He is asleep and the disciples are awake with the terror of the storm and flooding boat (an inversion of the later Gethsemane scene). They awaken Jesus and accuse Him of not caring that they are on the verge of perishing (v38); He responds by rebuking the wind and waves and then their faithlessness (vv39-40). At this the disciples are left in fearful awe, and perhaps it really began to dawn on them that Jesus was Lord of heaven and earth, land and sea, angels and demons, time and eternity, seed and soil (v41).

THE KING’S RIDDLES

Mark has depicted Jesus as a Davidic heir, roving through Israel casting out the unclean spirits. But now in the parables of Jesus we see Him depicted as a new Solomon. Solomon said, “It is the glory of God to conceal a thing: but the honour of kings is to search out a matter (Pro 25:2).” In this chapter Jesus is the storyteller and the sea-farer. “[Solomon] spake three thousand proverbs: and his songs were a thousand and five. […] And king Solomon made a navy of ships in Eziongeber, which is beside Eloth, on the shore of the Red sea, in the land of Edom (1Ki 4:32, 9:26).” Solomon’s reign was marked by proverbial wisdom manifested in imperial authority over land and sea. Remember, Jesus tells this parable of the sower from the prow of boat, upon a sea which He will soon tame.

Jesus opens His parable with a summons: “Listen up!” The parable is itself a comment on the listening skills of Israel. Some paid no heed to the Word of the Kingdom which John and Jesus and now Jesus’ disciples were proclaiming. Others were keenly interested, but were in danger of withering away when persecution and difficulty emerged. A third group were overgrown with the cares of this life, and the word was choked out. The last group received the Word, and brought forth a harvest.

Most of the time preachers focus on the soil-types. But Jesus draws our attention to Himself. He is the sower, broadcasting the Word. Are you listening? Have you caught the clues? Will you receive Him, all that He is, as King? This is why Jesus rebukes His disciples for their inability to understand one of His more readily accessible parables.

Through the Prophet’s, Yahweh had promised to sow in Israel once more. These seed parables are hints that the Word is in their midst, the Word is being sown. Will they hear it? The seed is growing into a harvest of Gentile salvation, which Jesus hints at by citing Joel: “Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great […] (Joel 3:13-17).”

THE CALM SEA

The sea is often depicted in the prophetic tradition as the dwelling place of evil beasts, and it is usually closely associated with the Gentile nations. The Spirit of God hovered over the waters at creation (and at Jesus’ baptism, Mk. 1:10). Yahweh sundered the Red Sea for Israel’s deliverance. Yahweh ruled over the seas, stilling and subduing them: “Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people. […] Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them (Ps 65:7 & 89:9).”

This whole chapter is foreshadowing what Jesus’ greatest work would be. He would be a seed cast into the ground, he would “sleep” in the tomb, and yet He would arise. He would bring peace to the Gentile sea. He would bring about a harvest of Gentile saints. His Word and the wisdom of it would come to govern the land and the sea. Christ’s sacrificial death would not only come first, but would be the means of bringing this all about.

Zechariah makes it plain that Yahweh the Sower would also be Yahweh the stiller of the raging sea: “And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again. I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them. And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away. And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD (Zec 10:9-12).” Zechariah’s prophecy, however, will soon go on to describe that Messiah would be pierced by His own people (Zec. 12:10).

WHAT MAN IS THIS?

The disciples’ question “Who is this?” is the second time this sort of question has arisen. After his first encounter with driving out an unclean spirit the amazed crowds asked: What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him (Mk. 1:27). But Mark has told us who this man from Nazareth is: Jesus the Son of God.

Mark’s narrative takes our face in hand and turns our face to the face of Jesus. When you look at Jesus, you are looking at God. Here is your Salvation. Here is your Healer. Here is your King. Here is the Captain of the seas. Here is the Master of the deep waters. Here is the Keeper of true wisdom, the teller and revealer of riddles. Do you have ears to hear the riddles of the Sower and Sea-Captain? Have you wrestled with His words, to receive their blessing?

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When Majesty Breaks Through (The Inescapable Story of Jesus #3) (CCD)

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INTRODUCTION

Mark began his Gospel with a bang, and while the action is gripping at every turn, he somehow finds a way to increase the intensity with each story. In this passage, the fiery majesty of the Lord of Glory breaks through more than it has yet. Israel’s elders experience a small glimpse of the fierceness of His wrath, while others get a glimpse of the splendor of His covenant mercies.

THE TEXT

And he entered again into the synagogue; and there was a man there which had a withered hand. And they watched him, whether he would heal him on the sabbath day; that they might accuse him. And he saith unto the man which had the withered hand, Stand forth. And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. […]

Mark 3:1

SUMMARY OF THE TEXT

The sparks that began flying Mark 2 (revolving around Jesus giving forgiveness, feasting with sinners, and exercising Lordship over their sabbath) catch flame in this fiery episode of Sabbath healing. Jesus enters the synagogue, where a man with a withered hand was; the Pharisees watch what Jesus would do, with the explicit intent to accuse him (vv1-2). It would seem this was a set up. Jesus draws everyone’s attention to the man (v3); and then asks a provoking question: is it lawful to do good on the Sabbath (v4)? The Pharisees stubbornly give no reply. The holy wrath of Christ burns forth and His more glorious mercy is displayed in the restoration of the man’s hand (v5). The Pharisees––like Doeg the Edomite—go tattle to the Edomite King Herod (v6).

Jesus strategically withdrawals––fleeing like David (Cf. 1 Sam. 22:1)––but the crowds from all over Israel throng to him (literally throwing themselves at Him). So, He teaches the multitude from a boat. The Lord continues healing and casting out demons, and strictly charges the demons not to reveal His messianic identity (vv7-12, Cf. Mk. 1:34 & 44).

A new section in Mark’s Gospel begins with Jesus ordination of the twelve disciples, imbuing them with power to perform the same works of mercy and cleansing which He had been performing (vv13-19, Cf. 6:7ff). Israel is being reconstituted under the Messiah’s authority. We also have the first explicit statement that Jesus is headed toward the suffering of the cross (Mk. 3:19).

The crowds continue to swell around this Son of David (Cf. Mt. 12:23); but now His kinsman (v21) and immediate family (v31) try to get Him under control. The Scribes accuse Him of being a Satanist (an irony considering the role of accuser which they’ve been playing); but Jesus lays out the principle of the doom of a divided kingdom (vv22-30). If Satan was driving out Satan, then Satan’s kingdom was indeed on the verge of collapse. Indeed, the Scribes were right to see that Satan’s minions were on the run, but Jesus offers an alternative explanation: He’d come to bind the strong man. He was bringing deliverance, and they accused Him of bringing bondage. The Scribes were in danger of a sin of an unforgivable nature.

When Jesus’ mother and brothers try to corral Him, He rebuffs them, not with spite or disrespect but revealing that God was bringing about a new humanity. This humble allegiance to God’s will superseded human bonds of relationship, even familial bonds (vv31-35).

A GRIEVED CHRIST

A few things should be mentioned about the condition of the man with a withered hand. Luke notes that it was his right hand. Mark’s language implies that this withering was likely due to some catastrophic accident which brought the man into a pitiable state. This condition would have prohibited him by Levitical law from temple service. But, as we’ve seen with earlier restorations, Christ came to restore man to service.

Mark Horne, in his wonderful commentary, points out some significant OT allusions that arise here. Moses is given the sign of a leprous hand to show to Israel’s elders, to prove to them that he was a prophet deliverer for Israel (Ex. 4:30-31). King Jeroboam’s hand was withered when he commanded his soldiers to seize the man of God; he then pleads for the man of God to pray for him, and God answers his prayer for restoration (1 Ki. 13). Psalm 137 speaks of the right hand losing its cunning and the tongue made silent if Jerusalem were to be forgotten. The implication is that Israel has forgot her God, and thus maimed right hands and tongues cleaving to the roof of the mouth prevail.

The Pharisees’ silence also demonstrates the danger of misplaced loyalty. Not one spoke up. Not one went against the herd. Clearly to speak against the party would be consequential. They had not taken wisdom to heart: “My son, if sinners entice thee, consent thou not (Pro 1:10).”

Jesus simply commands the man to stretch forth his withered hand. Jesus does no work. The hand was healed, as one commentator put it, “by the almighty volition of Jesus.” The Pharisees lusted for a slam dunk accusation against Jesus; instead He runs an exegetical circle around them (God’s covenant brought life not death). Jesus leaves the Pharisees empty-handed, legally, and leaves the man with a strengthened right hand (Ps. 118:16). He performs a splendid miracle in their midst, but technically speaking, didn’t do any work. Christ vividly displays that He is Lord of time, reversing the misfortune which had withered the man’s hand.

GOD’S FAMILY

The calling of the twelve is a cue that Israel is being reconstituted (e.g. 12 tribes, 12 judges, 12 minor prophets). Christ ascends the mountain as a new Moses, ordaining twelve new “heads” of Israel. Horne points out that four disciples were called in Mark 1, which was followed by four healings; so the eight new disciples named here hint that eight more specific healings are on the horizon. Authority is conferred upon the disciples to drive out the unclean spirits alongside the Anointed.

This reconstitution of Israel under the authority of the apostles’ witness is important context for the next episode in Mark’s retelling of Jesus’ story. The threats of the Scribes are sandwiched between statements about Jesus’ earthly kinsman shakiness. They’re worried by the toll Jesus’ ministry is taking upon Him. But Jesus is bringing about a new kingdom and a new family, with Himself as the Head of it. This new family will tread Satan underfoot, because its Head bound the Serpent.

SATAN BOUND

Mark points to this particular clash with the Scribes as the first parable of Jesus. More are about to follow, but for now it’s sufficient to say that Jesus taught using these dark sayings in order to confirm the hardness of unbelieving hearts (Cf. Mt. 13:14-15 & Is. 6:9-10). The Scribes should have discerned that the exorcisms were signs that the unclean spirits were on the run, and this must mean that the mighty captor had been overthrown (Cf. Is. 49:14-26).

“[The demoniac] is one of Satan’s best fortified and best garrisoned fortresses. There could hardly be a clearer or more explicit exhibition of Satan’s infernal enmity to man, and of his horrid character as the marrer of God’s workmanship, the inflictor of darkness and disease.” And Jesus, like a mighty man of old, overthrows this garrison of Satan, only to receive the accusation of being a Satanist.

Jesus warns the Scribes that they are coming dangerously close to blaspheming the Holy Spirit. They verge on calling that which is holy “unclean”. They were ascribing wickedness to the merciful acts of the Holy Spirit. They did so maliciously and with their eyes wide open. Their ancestors had done similarly (Cf. Is. 63:10).

A GLIMPSE OF FINAL JUDGEMENT

This moment with the Scribes accusing Jesus of Satanism is quite breathtaking. Jesus ascends higher than He has thus far. Here is a foreshadow of the Son of Man coming at last to judge the living and the dead. Here is an initial separation of sheep from goats. The goats blaspheme Jesus and the worst of them blaspheme the Holy Spirit; but those who do the will of God find welcome in Christ’s new family and kingdom.

So what does Jesus call you to? What is God’s will for you? Be made whole by the Word of Christ, and then lay hold of Christ. Jesus gives you hands to lay hold of the tree of life.

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