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Posts Tagged ‘Mark 3’

Jesus’ new family. Mark 3:20-21; 31-35

Posted in Uncategorized, tagged , , , , , on September 4, 2018| Leave a Comment »

The literary structure of Mark 3:20-21; 31-35

Jesus’ early Galilean ministry – Mark 1:16-3:35

Jesus’ new community take shape

We’re in a section in Mark that I am calling ‘Jesus’ new community takes shape.’ Jesus has chosen the leaders of his new community – the 12 apostles, and today we see who makes up the rest of this new community; which is the remnant of Israel.

We’re dealing with verses 20-21 out of order because these verses go with vs. 31-35. Mark is famous for putting one story in the middle of another. A kind of story sandwich, if you will. He does this because he wants the two stories to be read together, because they have something in common. In this case we see that it is not just the scribes from Jerusalem who reject Jesus – his family does as well.

Mark 3:20-21; 31-35

20Then he went home, and the crowd gathered again, so that they could not even eat.

So this verse starts just after Jesus has finished choosing the 12 apostles. When it says “he went home” (or into a house) it most likely means that he’s back in Capernaum, his home base and also it probably means that he’s in Peter and Andrew’s house again.

As always, the crowds gather around Jesus. In this instance there are so many people that “they could not even eat,” referring to Jesus and his disciples.

21And when his family heard it, they went out to seize him, for they were saying, “He is out of his mind.”

His family back in Nazareth hears about the crowds and perhaps specifically that Jesus is not able to eat because of them and they decide that they need to do something.

What’s translated “family” here is literally “those of him.” It’s kind of a vague way of talking about his natural family. (That it is indeed is family is made clear in v. 31)

They come to “seize” him or take control of him. The word can have the sense of arresting or forcibly seizing someone. It sounds like they want to bring him back with them to Nazareth away from the crowds and the spotlight.

They do this because they think he’s out of his mind; he’s saying and doing things that they don’t understand and he’s so caught up in what he thinks is his mission from God, that he’s not eating.

Their charge that he’s out of his mind is not the same as the scribes’ charge that Jesus is demon possessed. But it’s at least analogous since demons were sometimes thought to cause insanity (John 10:20-21). As will become even more clear below – they don’t believe in him as the Son of God and anointed one at this point (See also John 7:3-5).

And so they decide to stage what we would call today a “family intervention.”  It’s unclear if their motivation is for Jesus’ own well-being or if they are primarily concerned about their family’s reputation. Maybe a bit of both. Certainly his actions reflected back on them for good or ill and family honor was a huge concern in that day.

What a painful rejection Jesus endures in our story. Can you imagine? You’re doing God’s will and your own family thinks you’re crazy. So when Jesus calls others to leave family behind or if their commitment to him causes their family to reject them just know that it happened to Jesus also.

Well our verse tells us that they set off for Capernaum. Then we skip down to v. 31.

31And his mother and his brothers came . . .

They arrive. That Joseph isn’t mentioned here suggests that he has already died. So Mary leads the delegation.

The word “brothers” can also mean more broadly “siblings.” In v. 35 Jesus mentions sisters and Jesus’ sisters may be in this group as well. Mark 6:3 – tells us that Jesus had four brothers – James, Joses, Judas and Simon – and more than one sister.

There’s no reason to think that the siblings here are anything other than Jesus’ actual step-brothers and sisters, that is – children of Joseph and Mary – born after Jesus. (Certainly actual brothers and sisters fits better the picture he paints below of his new family – Hurtado).

. . . and standing outside they sent to him and called him. 32And a crowd was sitting around him, and they said to him, “Your mother and your brothers are outside, seeking you.”

This is strange since usually one’s family is inside the house and others are outside, but we’ll see how it’s actually not that strange in a moment.

Now the crowd in vs. 20-21 is distinguished from Jesus’ disciples and they are disruptive to Jesus’ work. Here the crowd is sitting around him. Sitting at Jesus’ feet is the position of a disciple or student (2 Kings 4:38; Luke 8:35; 10:39; Acts 22:3). In other words, the crowd here is a group of disciples. In fact, this is where we meet the rest of Jesus’ new community, that is, beyond the 12 apostles. This is the remnant of Israel gathered around Jesus. (See also Mark 4:10, 34 for this group of disciples around him) (The 12 are to be “with him” 3:14, and these here are similarly “around him.”

There’s a strong contrast going on in these verses:

  • Jesus’ natural family is standing and they are outside (2x). Both of which point out spatially what is true spiritually – they’re not followers of Jesus. They’re not in a position of learning, but are on the outside looking in.
  • Jesus’ disciples are sitting and they are inside. They are the learners; they are the insiders.

And taking into account vs. 20-21:

  • Jesus’ natural family is described as “those from him.”
  • Jesus’ disciples here are described as “those around him.”

So the very way the story is told – the spatial language – (sitting, standing; outside, inside; from, around) points out the differences between the two groups in relation to commitment to Jesus and the kingdom of God.

33And he answered them, “Who are my mother and my brothers?”

This would have been quite shocking to ancient ears. And maybe we don’t even get this when we hear the story. Family was much more important than it is today and loyalty and great honor were required. But Jesus seems dismissive. But what he’s really doing is redefining family and prioritizing his relationships.

34And looking about at those who sat around him, “Here are my mother and my brothers!

His true family is made up of his disciples; those who are part of his new community of the kingdom of God; the remnant of Israel. And they have priority over his natural family.

What sets these people apart from others?

35Whoever does the will of God, he is my brother and sister and mother.”

 (See a similar idea in John 15:14)

Now everyone in the story – the scribes, Jesus’ family – they all think they’re doing God’s will. Jesus means, more specifically – doing God’s will according to his preaching and teaching. Those sitting around him are listening to just this. And that’s what it means to be a disciple of Jesus – you learn his teaching and you put it into practice.

Notice the open ended language, “whoever.” His natural family, and all people are invited to be a part of his new community.

What Jesus teaches here raises a number of points. First we learn that the church is God’s family made up of believing Jews and Gentiles.

God is our Father. Jesus taught us to pray “our Father in heaven” – Matthew 6:9. And we are God’s children – Romans 8:14-17. And we are all brothers and sisters. In Matthew 23:8 he says, “you are all brothers” – which means brothers and sisters. And this language is used throughout the NT. And Jesus is our older brother, or the firstborn of the family – Hebrews 2:11; Romans 8:29. We are a family and this is how it’s set-up.

God’s family takes priority over our natural families. You’ve heard the saying ‘blood is thicker than water.’ This means family always has the highest priority and loyalty. Well, for Christians ‘water is thicker than blood.’ That is, the water of baptism by which we commit ourselves to Jesus takes precedence over our loyalty to our biological/legal family.

Now, don’t think this means you can ignore your family responsibilities. Jesus taught that apart from sexual immorality there is to be no divorce in Mark 10:2-12. So men can’t just dump wives they don’t like, which is a lot of what was happening. And he taught very strongly about caring for aging parents in Mark 7:6-13 (See also John 19:25-27)

It just means that if our family pressures us to do something other than what Jesus teaches, we always go with Jesus. Just as we see modeled here by Jesus. They wanted him to stop his mission. But Jesus said no.

Listen to what he has to say in Matthew 10:35-37 – “For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And a person’s enemies will be those of his own household.” That is because of commitment to Jesus. And then he goes on, “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.” Jesus and his family take priority.

Rightly understood, believers have more in common with each other than with their unbelieving natural family members.

And all of what I’ve just said applies to our country as well – our extended natural family based on biology and law. If our government tells us to do something other than what Jesus teaches us – we go with Jesus. As Peter said in Acts 5:29, “We must obey God rather than men.” Rightly understood, American believers have more in common with believers in other countries – Congo, Iraq, Russia, Colombia or wherever – than we do with unbelieving Americans.

Our new family supports us as followers of Jesus. Jesus tells those that must leave family in order to follow him that they will gain a new family. “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands . . .” – Mark 10:29-30. We may have to leave our natural family but we gain the family of Jesus.

And Jesus warns his followers that our natural families can turn on us because of our commitment to him. “And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death.” – Mark 13:11. Our believing family, however, is here to encourage us and help us as we seek to do God’s will in this world.

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The rejection of the Jerusalem scribes. The leaders of old Israel. Mark 3:22-30

Posted in Uncategorized, tagged , , , , , on August 28, 2018| Leave a Comment »

Jesus’ new community takes shape

The literary structure of Mark 3:22-30

Last week we saw how Jesus chose 12 apostles as leaders of his new community; a remnant of faithful Israel. Today we see how the leaders of old Israel decisively reject him. There’s a parting of the ways taking place here.

Next week we’ll see how Jesus’ family rejects him, although later they come to believe. So this part of Mark that talks about Jesus’ new community taking shape is also defined by rejection of Jesus by those who are not a part of this new community.

In our story today there’s a very serious exchange between Jesus and the scribes on the topic of casting out demons, the work of the Holy Spirit and what is sometimes called the unpardonable sin.

Mark 3:22-30

22And the scribes who came down from Jerusalem were saying, “He is possessed by Beelzebul,” and “by the prince of demons he casts out the demons.”

Jesus’ casting out of demons is emphasized in the gospel of Mark. Jesus’ authority over them is quite amazing. They’re afraid of him (e.g. 1:24). And he silences them and casts them out with a mere word.

Notice that there’s no debate that Jesus can cast out demons or heal people for that matter. Everyone agrees that he can. The debate now is about how he does this.

Scribes were the educated class of ancient societies, and given that Israel’s culture was governed by the Law of Moses, they were experts in the Law. These particular scribes came from Jerusalem, and so it looks like this is an official delegation sent to investigate Jesus on behalf of the leaders in Jerusalem. (We have already seen that some of the crowd around Jesus has come from Jerusalem – 3:8.)

The scribes come out against Jesus and begin to accuse him and try to discredit him before the crowds. They claimed that the reason Jesus is so amazingly successful at casting out demons is that he’s possessed by a demon, specifically “the prince of demons” – Beelzebul, which is another name for Satan. That’s why he can do what he does. [For this charge see also John 8:48, 52; 10:20] [Beelzebul is made up of two words: “Baal” – the name of a Canaanite god, which means “lord.” And “zebul” which most likely means “dwelling” or “house.”] [In 2 Kings 1:2 ff. Baal the god of Ekron, is called Baal-zebub, which seems to be an intentional change of his name by Israelites to mean – Lord of the flies or the filth.] [Note the house metaphors in this passage and how there appears to be a word pay in Matthew 10:25 between “master of the house” and Beelzebul.]

[The scribes make one charge not two. Mark summarizes their words in v. 30 by simply saying, “he has an unclean spirit.” See also Matthew 12:24; Luke 11:15.]

There’s a lesson here in the scribes’ response: Miracles don’t always convince people. We sometimes think, you know, if God would just do something miraculous people would believe. But miracles can be doubted and they can be interpreted differently. Jesus’ miracles did get peoples’ attention, but in the end they didn’t convince many people. Most of the crowds came to reject him.

Jesus’ first response to the scribes is to point out that their charge is absurd. It’s illogical.

23And he called them to him and said to them in parables, “How can Satan cast out Satan?”

(The word “called” is the same as the one used when Jesus called the 12 apostles. So this sets up a contrast between these two sets of leaders.)

He called them to him because they were spreading slander about him and he’s confronting them and warning them. (France). This is a good example to us. When someone sins against you go to the person to deal with the issue. This is what Jesus teaches in Matthew 18:15. Don’t do what the scribes do – go and talk to everyone else. Go to the person or persons face to face.

It says that he spoke to them in parables. The word parable (Hebrew – Masal) has a broad meaning. We usually think of a story parable but it also includes things like proverbs, metaphors or riddles like we have in our passage. A parable is anything that compares two things to make a point.

That their charge is absurd is pointed out by his question: How can Satan cast our Satan The demons that Jesus defeats are Satan’s agents who are doing his will. It really would be like casting himself out! Satan wants to oppress, possess and destroy people. Why would he want to give freedom and release from himself? This doesn’t make sense.

He gives two illustrations –

24If a kingdom is divided against itself, that kingdom cannot stand. 25And if a house is divided against itself, that house will not be able to stand.

The comparison to a kingdom is apt because Satan is called here a “prince.” Jesus also uses the metaphor of a house, or since Satan is a prince, we could say a royal household. (This last example is likely a play on words with the name Beelzebul). And the point is, if there’s a civil war going on or if a household is fighting – these entities will fall apart.

He then applies this to Satan –

26And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end.

If Satan is in revolt against himself things really are falling apart. But that’s not the case. That Satan’s kingdom has not collapsed refutes their charge (Stein). This is shown by how many demons Jesus is casting out. Satan is alive and well.

Jesus gives us the correct assessment of what’s going on when he casts out demons in verse –

27But no one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. Then indeed he may plunder his house.

(Jesus continues with a house metaphor.) In this parable:

  • The strong man is Satan
  • The house is world. As Jesus says in John 12:31 Satan is “the ruler of this world.”
  • His goods are the people who are under his control – specifically here the demon possession.
  • To plunder is to set people free by casting out demons.
  • To bind is to overpower Satan so that he can do nothing about it. (There is no necessary reference to a one-time event when this happened. Jesus is just more powerful. And whenever he engages Satan or his representatives he wins.)

Jesus is this stronger one (Luke 11:22) who can enter Satan’s domain and set his captives free (Luke 13:16). All Satan and his demons can do is submit to Jesus. So this is what’s really going on. Jesus is assaulting Satan’s kingdom. He has come to establish the kingdom of God and he is doing so by the power of the Holy Spirit (Matthew 12:28: Luke 11:20), as our next verse will make clear.

Jesus’ other response to the scribes is that their charge is unforgiveable blasphemy.

28Truly, I say to you, all sins will be forgiven the children of man, and whatever blasphemies they utter . . .

The word “truly” is literally “amen” which means “confirmed” or “verified.” This way of talking is unique to Jesus. It’s similar to the Old Testament, “thus says the Lord.” And he uses it to say something really important.

Jesus is pretty broad here – “all sins” can be forgiven, and “whatever blasphemies.” Blasphemy means to slander, defame or speak against someone, in this case God. And blasphemy against God is a capital offense (Leviticus 24:13-16). But notice what Jesus says. All sins and blasphemies can be forgiven (with one exception, as we’ll see). There’s good news in this statement. What are the worst sins you can think of? What are the worst sins you have committed? Jesus tells us these can be forgiven. This speaks to the depths of God’s mercy and grace toward us.

There’s only one exception to Jesus’ statement –

. . . 29but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”

(See also on blasphemy of the Spirit – Luke 12:10; Matthew 12:32)

The scribes were not just slandering Jesus, which is forgivable (Matthew 12:32). They’re slandering, blaspheming or speaking against (Matthew 12:32) the Holy Spirit of God — since it’s the Spirit that empowers Jesus to do what he does. Notice the double emphasis – “never has forgiveness;” and “is guilty of an eternal sin.” The point is clear. It won’t be forgiven.

 How does one commit this sin? People sometimes fret or are afraid that they have done this or will do this. Well, Mark makes it clear –

30for they had said, “He has an unclean spirit.”

 You commit this sin if you say that what the Holy Spirit did through Jesus – casting out demons, miracles, healings – is the work of a demonic spirit.

Now the Spirit works through others, but never more powerfully and clearly than through Jesus. And I believe that Mark is showing us that this sin has to do specifically with the work of the Spirit through Jesus. As he says, they said that Jesus has an unclean spirit.

And this sin is committed by those who know better, in this case the scribes. It’s not made by someone who doesn’t really understand things. It’s not a stray thought that comes into your mind. It’s a position you that you take about the Spirit’s work through Jesus – that it’s of Satan.

To say this is to say that black is white and white is black. It’s like Isaiah 5:20 says, “Woe to those who call evil good, and good evil, who put darkness for light and light for darkness.”

We see here that the honor of the Spirit, who is gentle, quiet and pure is zealously guarded by God.

Let me end by emphasizing the main point. Jesus has complete power and authority over Satan and his demons. He is the stronger one who overpowers Satan and there is nothing Satan or his demons can do about it.

Now, you don’t have to be demon possessed to need Jesus’ deliverance. Satan is the ruler of this world and we all have been or need to be set free to one degree or another. So in whatever way you need to be saved – Jesus can do it. Even Christians can give him a foothold in our lives when we walk in sin. Look to him! He will break you out of the strongman’s house. He will set you free! And he will receive you into his kingdom, the kingdom of God.

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Jesus chooses 12 apostles: The leaders of new Israel. Mark 3:13-19

Posted in Uncategorized, tagged , , , on August 21, 2018| Leave a Comment »

The literary structure of Mark 3:13-19

Jesus’ new community takes shape, further rejection. The structure of Mark 3:13-35

We’re in a new section of Mark today, which I’m calling “Jesus’ new community takes shape.” We are looking at the beginning of this section, Mark 3:19-20 where Jesus chooses 12 apostles as the leaders of new Israel.

Let’s jump into our passage for today, and as we go along I will point out five brief lessons for us in these verses.

Mark 3:13-20

13And he went up on the mountain and called to him those whom he desired, and they came to him.

 So Jesus has left the crowd that he ministered to in 3:7-12, as we saw last week, and has gotten away to a private place. In this case he’s up on a mountain.

In the Old Testament mountains are where some pretty important things happen. Remember, for instance, that God formed the 12 tribes of Israel into a nation, his people at Mt. Sinai – Exodus 19.

Now, Jesus has already called Simon-Peter, Andrew, James and John. (1:16-20). He has also called Levi the tax collector to follow him (2:14). And there were others who followed Jesus as disciples. Mark 2:15 talks about his disciples and says, “there were many who followed him.”

So out of this larger group of disciples he selects some for a special role. And he chose them himself. He called them, just as God still calls people today to be leaders among his people. And, it says, “they came to him.”

14And he appointed twelve (whom he also named apostles) . . .

If we ask, “Why 12 apostles?” The answer is that just as there were 12 tribes of Israel, so there are 12 apostles to show that Jesus is intentionally reconstituting Israel. He is creating a new Israel out of the old Israel; a faithful remnant. He is creating the new, messianic Israel. And so the 12 apostles represent the 12 tribes of this new Israel. And this happens on a mountain, just as in the Old Testament in Exodus 19, when Israel was originally formed.

We have already seen how the leaders of old Israel have opposed Jesus. And in fact, some have already schemed to try to kill him. And just after this story, we have a delegation of leaders from Jerusalem who come and condemn Jesus as being possessed by Satan. So Jesus is calling out and forming a remnant and these are the leaders of this new remnant.

Here’s our first lesson, We are a part of this renewed Israel, made up of believing Jews and also believing Gentiles; those who own Jesus as the anointed one and God’s Son, and who walk in his ways. This is who we are as the church. We are the renewed messianic Israel, spoken of by the prophets of old. We are God’s people.

As Peter says, echoing the language of Exodus 19 when Israel was formed at Mt. Sinai,“you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” – 1 Peter 2:9.

Here’s another lesson from this, Jesus fulfills the role of God in creating this new, faithful remnant. Just as it was God who chose and established the 12 tribes of Israel as his people; here Jesus is the one who chooses and establishes the new Israel. He is not one of the 12, but the one who established them. He takes on God’s role. This is just one more way that we see Jesus’ unique divine identity in the gospel.

So in these lessons we learn about who we are – we are renewed Israel, and we learn who Jesus is – he is the Lord of all.

So Jesus chooses these twelve –

. . . so that they might be with him and he might send them out to preach 15and have authority to cast out demons.

 Here we learn a bit about what they are to do. First they are to “be with him.” They are to follow Jesus around, witnessing what he does and learning what he teaches.

And second, they are to perform certain tasks. The word apostle itself means “one sent with a task.” And the verb in the phrase “he might send them” comes from the same root word. Two tasks are highlighted. They are to preach/teach & cast out demons. 

Although it’s not mentioned here they also healed people just like Jesus did when he sent them out (Mark 6:13). And they also did many other things – from crowd control to helping Jesus distribute food when he miraculously fed the crowds.

Beyond this the apostles are chosen to officially represent Jesus. This is also a part of what the word apostle means, they are his authorized agents or representatives. They speak and act for him.

And it’s because of them that we have the Gospels; they preserved and passed on Jesus’ stories and teachings (Luke 1:2). And it’s because of them that what we have as the New Testament has authority. What is apostolic, or from the apostolic church, is what is authoritative, because they are his official representatives. Rightly understood this is the basis of New Testament scriptural authority.

And in light of Jesus’ upcoming death, which is even alluded to in our passage (v. 19), they are chosen to carry on the mission and lead God’s people after he is gone as we see in the book of Acts.

And finally, they will be rulers in the fullness of the kingdom. Jesus said this to them in Matthew 19:28, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.

Here are a couple of lessons about how ministry works for leaders or anyone: We need to be with Jesus first; in relationship with him, learning from him – and then we can do the tasks he calls us to do. Without being in his presence, we will not able to do the tasks he gives us to do. What I’m saying is that the very way this is written shows the priority of being with Jesus first.

Also, Jesus empowers those he chooses. Here we see that he gave them specific tasks, and it says he gave them “authority to cast out demons.” He gave them of his authority/power, which we have been amazed by in the gospel of Mark thus far. When God calls you to do something, he will empower you as well. He will not leave you hanging.

Next we learn the names of the 12 –

16He appointed the twelve:

There are four lists of the apostles in the New Testament (Matthew 10:2-4, here in Mark, Luke 6:13-16 and Acts 1:13). In each list the names break down into three groups of four people (except Acts does not list Judas Iscariot). (For references to the 12 in Mark – here and in 4:10; 6:7; 9:35; 10:32; 11:11; 14:10, 17, 20, 43).

Let’s go through this briefly. The first is –

Simon (to whom he gave the name Peter)

In all the lists, Simon Peter is first. He’s the leader and spokesperson of the 12. Jesus here gives him the nickname “Peter” which means rock or stone. (For more on Peter as a rock see Matthew 16:17-19) (Up until this point Mark has called him Simon, but hereafter will only call him Peter.) (Peter was also known as “son of John” – John 1:47; Matthew 16:17.)

 Next are –

17James the son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder)

 James and John are brothers, the sons of Zebedee. Jesus also gives them a nickname, although what “Sons of thunder” means isn’t clear. Some have noted that they come across as brash in several places (Mark 9:38; 10:35 ff; Luke 9:54). James is the only apostle whose death for Jesus is recorded in the New Testament (Acts 12:2).

These first three make up Jesus’ inner circle who accompany him when the other 9 do not. And they were leaders in the early church, although James died pretty early on.

And then we have –

18Andrew

He’s Peter’s brother. He was a part of the inner circle at least on one occasion (13:3). He is talked about more in John’s gospel (1:40-44; 6:8; 12:22)

Our passage goes on –

and Philip

He’s always the first name in the second group of four. He plays no further role in Mark, but is mentioned several times in John (1:43 ff; 6:5-7; 12:21-22; 14:8-9)

 and Bartholomew

He doesn’t show up again in Mark or anywhere else. Although some think he is the Nathanael mentioned in the gospel of John (1:43-49; 21:2).

 and Matthew

According to the Gospel of Matthew, this is the same person as Levi (Matthew 9:9), whom Jesus called from being a tax collector in Mark 2:14. (It’s unclear why Mark wouldn’t have made this connection explicit in his gospel.)

And since Levi is the son of Alphaeus, he may be the brother of James the son of Alphaeus, another member of the 12. This would mean that there are three sets of brothers among the 12 – a full half of the list.

and Thomas

His name means “the twin.” He’s not mentioned again in Mark, but is more prominent in the gospel of John (11:16; 14:5; 20:24-28; 21:2.)

Our passage goes on –

and James the son of Alphaeus

 He’s always first on the last group of four names. He doesn’t show up again anywhere. (Although he may be the same as James the younger – Mark 15:40). “Son of Alphaeus” differentiates him from James the son of Zebedee.

 and Thaddaeus

 On the lists in Luke and Acts his name is Judas, son of James. Judas would be his Jewish name and Thaddaeus his Greek name. This was not uncommon in that day. He shows up once in John’s gospel (14:22).

 and Simon the Cananaean

 Cananaean doesn’t mean Canaanite. It means “zealot.” (Luke 6:15; Acts 1:13). Perhaps he was formerly of the group who threatened violence to Jews who broke the Law. Or he was simply a very devoted Jew. Nothing more is known of him.

19and Judas Iscariot, who betrayed him.

He’s the infamous one, who turned Jesus over to be crucified. He’s always listed last (except in Acts 1:13 where he isn’t listed). Iscariot probably means “from Kerioth” a town in Israel. This is probably where his family was originally from (This was also his father’s name – John 6:71; 13:2, 26).

Do you remember who replaced him? Acts 1:26 – Matthias.

A more interesting question is, “Why did Jesus choose him, knowing what he would do?” Apart from that it was predicted in Scripture.

Let me end with a lesson from this list of names. God uses ordinary people to do great things for his kingdom. All of them were common, everyday people, fishermen, a tax collector and the like. Some of them we know next to nothing about even though they are one of the 12. And they all had weaknesses and failures, for instance all deserted him. And we see numerous problems in Peter, James and Johns’ lives.

Well, this is good news for us, because we are ordinary people, and we are not well known by the world, and we have weaknesses and fail from time to time – so God can use you and me too. If he could use them, and he did to change the world, he can use us just as well to do great things for his kingdom.

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A worship service to remember! Mark 3:1-6. Five stories of conflict

Posted in Uncategorized, tagged , , , , , on August 7, 2018| 1 Comment »

The literary structure of Mark 3 1-6

We’re back in Mark today, finishing up the section – five stories of conflict. Here is the handout that shows how these five stories are interconnected in various ways. I’ll just mention two:

  • All five have to do with Jesus facing opposition to his displays of authority, especially from Jewish leaders.
  • And in the very middle, in the parables of the new and the old, Jesus makes the point that with his coming things change. New wine is for new wineskins.

And the fourth story and ours today, the fifth one – both have to do with the new of Jesus’ teaching on the Sabbath. In both he claims the authority to define proper Sabbath observance, even if it goes against human traditions.

Our story today is quite interesting. It’s about a worship service that involves conflict, Jesus getting angry, a healing miracle and deadly scheming. Let’s work our way through this passage to see what’s going on and also to see what we can learn.

The story

1Again he entered the synagogue and a man was there with a withered hand.

It says “again” because it was a common pattern for Jesus to go to synagogues to share his message of the kingdom (1:21).

It isn’t clear what condition the man with the withered hand had. The word “withered” can also be translated deformed, shriveled or paralyzed. In any case, it was more than just a medical need. In the culture of that day, where most did manual labor, he would likely have been reduced to begging. Also there was a stigma attached, in that he would not have been allowed to worship at the temple in Jerusalem due to his deformity (Leviticus 21:18-20).

2And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him.

The “they” are the Pharisees, carrying over from the previous story. In this previous story they have already argued with Jesus about proper Sabbath observance.

And surely they knew that Jesus has already cast out a demon on the Sabbath in the synagogue (1:21-28). And perhaps they knew that he healed Peter’s mother-in-law in Peter’s home on the Sabbath (1:29-31). So this must have seemed to them like a perfect trap! Here is Jesus on the Sabbath and also there’s a man with a withered hand. Of course Jesus will do something!

Now, the Pharisees’ were looking to “accuse him.”That is, to bring up official charges against Jesus. And this was a serious thing. As Exodus 31:14 – says, “You shall keep the Sabbath, because it is holy for you. Everyone who profanes it shall be put to death. Whoever does any work on it, that soul shall be cut off from among his people.” This is in the background as the Pharisees look for evidence against him.

Can I just say here – what a crazy worship service!! First of all, can you imagine going each week and wondering what in the world Jesus might do? Or secondly, being in this service watching as the leaders try to find grounds to kill the visiting speaker! That’s what’s going on here.

Now, the Sabbath was important to all Jews, including Jesus, who observed it. >But there wasn’t universal agreement among the different Jewish groups on the details of how to observe it. Just as we saw last time – the question is: What constitutes work on the Sabbath? And Scripture says very little about this.

The Pharisees believed that Jesus’ healing was work. And although they made allowances for medical treatment if the life of a person was in danger, this wasn’t the case here. In their view, Jesus could easily wait until the next day to heal this man. Their attitude is summed up by a synagogue ruler in Luke 13:14, who said, “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.”

3And he said to the man with the withered hand, “Come here.”

This poor guy must have known about the tension. I’m sure you could feel it in the room. And here he’s getting drawn into it. So his response to Jesus is an act of faith. He’s getting in the middle of things, both figuratively and also literally. I say literally, because the phrase “come here” can also be translated – “stand up in the middle.” This has to do with how synagogues were typically built at this time. There were rows of seats along the outside and people on mats as well, and the middle was open. So the man is being called to stand up in the middle of the room so all can see him.

4And he said to them, “Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent.

First of all, Jesus is speaking to the Pharisees, not all who are present. For many there would be just common people, like the man with the withered hand.

Jesus is making a basic point: It’s lawful to do good and to save or the word can also be translated, restore life on the Sabbath. (The word “save” often means “to make whole” in a healing context – Mark 5:28, 34; 6:56; 10:52). (Jesus is disagreeing here with the oral law of the Pharisees, not Moses).

Jesus is saying we are to do good every; we are to love our neighbor every day, not just on certain days. He’s saying, it is in fact lawful, or in accord with Moses, to love your neighbor on the Sabbath. The love command is not suspended on the Sabbath. So Jesus has a different understanding of the Sabbath. It should be observed, and observed with mercy toward others.

But beyond this, for Jesus, the Sabbath is the perfect time to heal someone, since a part of what it’s all about is celebrating the goodness and wholeness of the original creation. And with Jesus, his healing on the Sabbath represents the in-breaking of the kingdom of God, or the new creation; the Sabbath rest of the eternal kingdom. This is to be a day of freedom and joy.

The negative part of Jesus’ question is directed at the Pharisees. He’s saying it’s not lawful to seek to harm and kill on the Sabbath. He knew what they were thinking (Luke 6:8), trying to accuse him of a capital crime. So Jesus draws out the contrast. He is doing good and restoring life on the Sabbath. They are scheming to harm and kill him on the Sabbath. He makes known their intentions. And this is why they’re silent.

Throughout this episode, Jesus is attempting to get them to listen to God and see what God is doing, even being provocative to do this. This is the only place in Mark where Jesus initiates a healing without being asked or approached. Jesus is attempting to get them to listen to God. But they spurn him. They remain in a position of hostility toward him and what he represents.

5And he looked around at them with anger, grieved at their hardness of heart . . .

Jesus was angry. We see Jesus angry at various points in the gospels, usually at the religious leaders. But this is the only time that Jesus is said to be angry. (And interestingly, Matthew and Luke do not include this remark.) Jesus was also deeply grieved.

Why the emotions? Their hardness of heart. This language recalls Pharaoh who wouldn’t listen to God (Exodus 7-8), and also Israel who spurned the message of the prophets (Jeremiah 7:24).  Jesus was upset because they wouldn’t listen to God.

. . . and (he) said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.

The man once more shows faith in Jesus. He does what Jesus says. He stretches out his hand, and he is healed.

6The Pharisees went out and immediately held counsel with the Herodians against him, how to destroy him.

Again, the Pharisees are seeking to harm and kill Jesus – on the Sabbath. They “went out and immediately held counsel . . ..”

They speak with the Herodians, apparently a political group that supported Herod Antipas in Galilee, the one who arrested John the Baptist and later killed him. These two groups were very different, but they had a common enemy – Jesus.

In the last phrase of our story, we find the first mention of Jesus being killed in the gospel. It’s been alluded to (they charged him with a capital offense in 2:7 and Jesus speaks of when he will be “taken away” from the disciples), but this is the first explicit reference to what’s to come.

Let’s end with –

Some questions

– that come out of this story that challenge us.

1. Are you living according to the new wine that Jesus teaches? In this case he’s teaching about the Sabbath. And he’s saying, the Sabbath is the perfect day to do good to those in need.

 As we saw in the story just before this, Sabbath practices should take into account caring for human need. And Jesus as Lord of the Sabbath has the authority to change whatever traditions get in the way of this. This certainly gives guidance to Jesus’ Jewish followers, and should be applied by any Gentile followers of Jesus who keep the Sabbath or Sunday as a holy day. This is a part of the new wine for new wineskins (Mark 2:22) that Jesus teaches.

2. Are you ever hardhearted? In this story it’s the Pharisees who won’t listen to what God is saying through Jesus. But in other stories it’s the disciples who are called hard-hearted (Mark 6:52; 8:17). They don’t receive what Jesus is trying to say to them.

So this is a danger for us as disciples as well. We can be hard hearted. Jesus always challenges our views on things – our deeply held beliefs, values and traditions. When he does do we stop listening because we don’t like what he’s saying? Or like the Pharisees do we get stubborn or even hostile? When there’s a conflict between Jesus and our views, will we go with Jesus or our cherished ideas?

I ask you this morning – where is God speaking to you? What issue is he dealing with in your life? I think we all know where God is pushing us to grow in our Christian lives. Are you listening?

3. Are you here with a need? Are you like the man with the withered hand? Maybe you have a withered soul; you are broken within.

Perhaps Jesus is calling to you to act in faith. The man stood up in the middle of everyone and then stretched out his hand. What might Jesus be calling you to do to act in faith?

Jesus is here with us in this worship service today, to do good and to save.  You know that right? And he can minister to your need. Come to him this morning. Do what he tells you, and see what will happen in your life. See what good thing he will do. See what salvation he will bring.

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