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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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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