Mark 1-9

THE ACTION GOSPEL – JESUS AS SERVANT

by LARRY CORY

A SUMMARY OF THE GOSPEL OF
MARK

Jesus' forerunner John the Baptist (1:1-4)
Jesus' preparation for ministry (1:9-13)
Jesus' Galilean ministry (1:14-7:23)
Jesus' withdrawal from Galilee (7:24-9:29)
Jesus' final ministry in Galilee (9:30-50)
Jesus' ministry in Judea and Perea (10)
Jesus' last days (11-15)
Jesus' resurrection (16:1-8)
The disputed verses (16:9-20)

Introductory Information about the Book of Mark

1. The author: There is nothing in this Gospel that tells us the identity of the author. Church tradition tells us that the author was John Mark. "The earliest church fathers agree with one voice that Mark wrote his Gospel while he was a companion of Peter . . . " "The Gospel of Passion by Michael Card. Copyright 2012 by InterVarsity Press"

2. John Mark: We first learn of him in Acts 12:12: "When this had dawned on him, he went to the house of Mary the mother of John, also called Mark, where many people had gathered and were praying." Mark later accompanied the apostle Paul and his uncle Barnabas on a mission of mercy during a famine in Jerusalem. See Acts 11:27-30, 12:25 Mark also accompanied them on their first missionary journey, but he left them in the middle of the journey. See Acts 13:5, 13 Mark's desire to accompany them on their second missionary journey resulted in a division between Paul and Barnabas. See Acts 15:36-41 Mark, though, later became a valued servant of the Lord. He was valued by both Paul and Peter. "Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry." (II Timothy 4:11) "She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark." (1 Peter 5:13) See also Col. 4:10; Philem. 23-24

3. The date it was written: If Matthew and Luke used the Gospel of Mark as source, then Mark is the oldest Gospel. Then, its date would be somewhere from the 50s to the early 60s. Others offer that it was written as late as AD 70.

4. The theme: A common view on Mark is that it is the action Gospel that emphasizes Jesus' action and His service. The word "immediately" in the KJV is found in 1:31,42, 2:8,12, 4:5,15,16,17,29, 5:30, 6:27,50, 10:52, 14:43. See also 1:12,18,28 and 42 for other examples of actions and immediacy.

5. Omissions in Mark: There is no genealogy, nothing on Jesus' birth and childhood, no Sermon on the Mount, and only a short denunciation of the Pharisees (see Matt. 23 where there is a long denunciation of the Pharisees).

THE MESSAGE OF MARK

IMMEDIATELY, JESUS' MINISTRY BEGINS! In Mark, we move past Jesus' birth and childhood; and we move quickly to the beginning of Jesus' ministry. After a short description of John the Baptist preparing the way for Jesus, we move immediately into His ministry.

Throughout the years when I have come to Mark in some type of study, I have felt that it signaled a time for action. As Mark moved briskly through the life of Jesus, so I have felt that it was a time for some type of action on my part. Manford Gutzke's brief commentary on Mark is called The Go Gospel. As I type these words, it is near the middle of 2016. It may be that 2016 will be a time of action. We will see.

JESUS' FORERUNNER (1:1-8)

1. John the Baptist's ministry was predicted in the Old Testament by Malachi and Isaiah. (1:1-3)
"The beginning of the gospel about Jesus Christ, the Son of God. It is written in Isaiah the prophet: 'I will send my messenger ahead of you, who will prepare your way'— 'a voice of one calling in the desert, “Prepare the way for the Lord, make straight paths for him.”'"

Thought Question #1: The first part of Mark's quote is actually found in the book of Malachi (Malachi 3:1) and the last part was written by Isaiah (Isaiah 40:3). Why do you believe he said that it was "written in Isaiah the prophet"?

Thought Question #2: How did John the Baptist prepare that way for Jesus?

"The beginning of the gospel about Jesus Christ, the Son of God." "The use of the word 'gospel' in association with the life of Jesus was nothing new. Paul, whom Mark had accompanied on his first missionary journey, used the word more then eighty times in his letters. Yet, the word is being reborn in Mark's gospel. He is the only evangelist to refer to his work by that term." "Card."

Immediately, we learn that Jesus is "the Son of God." Some ancient manuscripts do not have these words. Nevertheless, it is still found later in Mark. "Whenever the evil spirits saw him, they fell down before him and cried out, 'You are the Son of God.'" (Mark 3:11)

"It is written in Isaiah the prophet: 'I will send my messenger ahead of you, who will prepare your way'" Jesus' life and the ministry of His forerunner began long before either of them were born. Mark begins by quoting predictions both from the book of Malachi and from the book of Isaiah about the role that John the Baptist would have in preparing the people of Israel for their Messiah. John the Baptist's predicted role is to "prepare" the "way" for Jesus.

The first part of the prediction is found in Malachi 3:1: "See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the Lord Almighty." (Malachi 3:1) Malachi is speaking of a messenger who will come before the Messiah's coming in judgment. Then, Mark quotes from Isaiah 40:3. "A voice of one calling: 'In the desert prepare the way for the Lord; make straight in the wilderness a highway for our God.'" (Isaiah 40:3)

We are immediately provoked to ask two questions: (1) Why did Mark say that it was "written in Isaiah," when it actually was "written" in both Malachi and Isaiah? (2) Why is John the Baptist a fulfillment of this prophecy, when Jesus' first coming was to offer salvation rather than to bring God's judgment?

First of all, why did Mark say it was "written in Isaiah," when it was actually written both in Malachi and Isaiah? Ray Stedman provides us with a concise answer to this question: "Mark was not mistaken or ignorant; he simply wanted to stress what Isaiah said because what Malachi wrote agrees with it. So he simply combines the two and begins with a word from Malachi." "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books."

It appears that Mark chooses to quote both Malachi and Isaiah, but gives preference to Isaiah because "he was more prominent and more of the quoted material comes from him." "ESV Study Bible note."

Now, the second question: Why is John a fulfillment of the prophecy, when Jesus' first coming was to offer salvation rather than judgment? The answer, I believe, is found in Matt. 11:14-15: "And if you are willing to accept it, he is the Elijah who was to come. He who has ears, let him hear." (Matthew 11:14-15) All who listened to John, repented of their sins, and believed in Jesus were purified of their sins and did not receive God's wrath. Jesus graciously came the first time so that Israel could turn from their sin and not receive the judgment they deserved. Some received Jesus and some did not. "He came to that which was his own, but his own did not receive him. Yet to all who received him, to those who believed in his name, he gave the right to become children of God—" (John 1:11-12)

"'prepare your way'" John called Israel to repent of their sins. Each of us humans deals with inner guilt. We are aware that we deserve punishment for our sins. In the past, there were signs on Gospel Missions that simply said: "Jesus saves." Deep down inside, we all know of our guilt before a holy God. We can, though, harden ourselves to this guilt—which only leads to all kinds of rationalizing and emotional twisting of this truth that we cannot even live up to our own moral standards. Or, we can repent and receive God's forgiveness through Jesus Christ. John powerfully called people to repentance, so that they could receive the forgiveness that would be made available by the One who was coming after him.

"'a voice of one calling in the desert, “Prepare the way for the Lord, make straight paths for him.”'" In this verse, Mark transitions to the prediction in Isa. 40:3. "'a voice of one calling in the desert,'" We (my wife and I) live in an oasis in the desert-like eastern part of the state of Washington. Between us and the Columbia River is a "desert" similar to the "desert" region of southern Israel where John the Baptist was raised. (My wife Shirley and I saw this desert less than a year ago.)

The "desert" or wilderness symbolizes a lifeless and waterless spiritual state where there is an absence of a vital and life-giving relationship with God. Israel at the time of John and most of the world throughout time has been like this lifeless "desert." From the "desert" John cried out: "make straight paths for him."
Hiking trails often make it easier to walk through rough terrain—terrain that is so rough that the normal person would not choose to try to walk through it. Those who create the paths do the hard work so that those who come after them have a manageable path to walk on. So, John had a similar role as these path makers. He was to "prepare the way" so that the people of Israel would have a "straight" and manageable path to Jesus, the coming King.

How would John enable them to more easily come to Jesus? They were to change their thinking about their sin and about their need for a Savior. They were to see themselves as being in a "desert" in need of water to stay alive. So that, when He came, they would be yearning for the water of life that He provided.

2. John's ministry described (1:4-8)
"And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins. The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River. John wore clothing made of camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. And this was his message: 'After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the Holy Spirit.'"

Thought Question: Why do you believe John the Baptist attracted such a large crowd?

"And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins." John's "baptism" was different from the baptisms that the Jewish people were familiar with. They knew of the ceremonial washings associated with the temple described in the book of Leviticus. See Lev. 11:30-40, 13:58, 14:52, 15:11,16-18,22,27

Also, they were familiar with Gentile baptism, where Gentiles were baptized into the Jewish faith. "When a Gentile became a proselyte, that is a convert to the Jewish faith, he had to undergo three things. First, he had to undergo circumcision, for that was the mark of the covenant people; second, sacrifice had to be made for him, for he stood in need of atonement and only blood could atone for sin; third, he had to undergo baptism, which symbolized his cleansing from all the pollution of his past life. Naturally, therefore, the baptism was not a mere sprinkling with water, but a bath in which his whole body was bathed." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press."

What was unusual about John's "baptism" is that he was calling for Jewish people to be baptized in the way that only Gentiles had been baptized. They needed to be washed from their "sins."

"a baptism of repentance for the forgiveness of sins." "John" was introducing Israel to a new way to receive "forgiveness." In the Old Testament economy, "forgiveness" came through the offering of personal sacrifices and through the national "forgiveness" received on the Day of Atonement. See Lev. 16 But, "John" was introducing a new way to receive "forgiveness of sins"—through the "baptism" he supplied. This "baptism" was a transition to the "forgiveness of sins" that is now provided through Jesus' death for us. We no longer need to offer the Old Testament sacrifices. See Acts 19:1-7 where those who received only John's baptism need to be "baptized in the name of the Lord Jesus."

"repentance" It is a translation of the Greek word metanoias, which describes a change of mind that produces a change of direction in one's life. This type of "repentance" is described by Paul in II Cor. 7. A strong letter from Paul to the Corinthian church had resulted in a true change of direction in their lives. Here is Paul's description of that change: "Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it—I see that my letter hurt you, but only for a little while— yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. At every point you have proved yourselves to be innocent in this matter." (II Corinthians 7:8-11)

"The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River." There have been times in human history when people have humbled themselves, acknowledge their sins, and have turned to God as a result of the ministry of one or more of God's spokespersons. We call these movements of God revivals. Names such as Billy Graham, Billy Sunday, D. L. Moody, John Wesley, and George Whitefield are associated with some of these times. Here, John the Baptist's ministry was used by God as people "went out to Him" and were "confessing their sins."

"confessing their sins" The Greek word is homologeo, meaning to say the same, or to agree with. They were agreeing with God about their sins. What He called sin; they also called sin. "If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives."
(I John 1:8-10)

"they were baptized by him in the Jordan River." "Its closest point to Jerusalem is about 20 miles." "NIV Study Bible note." So, they traveled a considerable distance to confess "their sins."

"John wore clothing made of camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey." His clothing was similar to what Elijah wore. "They replied, 'He was a man with a garment of hair and with a leather belt around his waist.' The king said, 'That was Elijah the Tishbite.'"
(II Kings 1:8) The goal of the prophets was not to impress people, but to correct people. John's clothes fit his role; as did Elijah's clothes.

"he ate locusts and wild honey." He came to them eating only the bare necessities. His focus was not on his stomach or his attire, but on Israel's sins and their need to repent from those sins so that they could receive God's forgiveness.

"And this was his message: 'After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the Holy Spirit.'" John's humility comes out in these words. The Pharisees pointed to themselves; John pointed to Jesus. John the apostle also records the humility of John the Baptist. "An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing. They came to John and said to him, 'Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—well, he is baptizing, and everyone is going to him.' To this John replied, 'A man can receive only what is given him from heaven. You yourselves can testify that I said, “I am not the Christ but am sent ahead of him” The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. He must become greater; I must become less." (John 3:25-30)

It is obvious how this applies to all of us. We also need John's type of humility so that we will also choose not to point to ourselves but to Jesus.

"And this was his message: 'After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie." "John" understood that he was but a man and that the One coming after him was God. Compared to Jesus, he was unworthy even to "untie" His "sandals." So, we are unworthy—except for God's grace and Jesus' authority given to us by Him—to have any type of ministry. Nevertheless, He has given us a role in His work on earth. "Then Jesus came to them and said, 'All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.'" (Matthew 28:18-20)

"I baptize you with water, but he will baptize you with the Holy Spirit.'" John was well aware that Jesus alone can give us "the Holy Spirit." John could "baptize with water," but Jesus would "baptize with the Holy Spirit." All Christians have received this baptism "with the Holy Spirit." "Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life." (Romans 6:3-4) "You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ." (Romans 8:9) "For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink." (I Corinthians 12:13) See also John 7:37-39; Acts 2:38; I Cor. 3:16, 6:19-20

JESUS' PREPARATION FOR MINISTRY (1:9-13)

1. Jesus' baptism (1:9-11)
" At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. As Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. And a voice came from heaven: 'You are my Son, whom I love; with you I am well pleased.'"

Thought Question: Why do you believe that Jesus, who was without sin, was baptized?

This baptism of Jesus was the beginning of Jesus' ministry in many ways. First, when "John" "baptized" Jesus, Jesus began to represent us and to take our place. Others were "baptized" by John to repent of their sins, Jesus was "baptized" by "John" to take our place and to take our sins on Himself. Ultimately, He would take the punishment for our sins. "Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all." (Isaiah 53:4-6)

Secondly, His ministry from this time would be empowered and guided by the Holy Spirit. "and the Spirit descending on him like a dove" His ministry was to be characterized by the gentleness of a "dove."

Ray Stedman has the following to say about the Holy Spirit coming on Jesus: I will quote the words of my first pastor at length: "Now this is not the first time Jesus 'had' the Spirit—we must not think of it that way. It is recorded of John the Baptist that he was filled with Holy Spirit from his mother's womb. And certainly if that was true of John, it was also true of Jesus. He lived by the Spirit during those quiet years in Nazareth. He submitted himself to his parents, grew up in a carpenter's shop and learned the trade. And through those uneventful days, living in ordinary circumstances in that little village, Jesus lived by the power of the Spirit in his life—there is no question about it. . . .Then what is happening now, when the Sprit comes upon him like a dove? The answer is that he is given a new manifestation of the Spirit, especially in terms of power. To use the language of Scripture, Jesus was 'anointed' by the Spirit at this point. . . . He is being anointed by God through the Spirit with power—power to meet the demands of the ministry upon which he is about to launch." "Stedman." Stedman goes on to point out that a football team has probably never been called "the doves." So, it is a much different type of power that God empowered Jesus with than what we are used to in our world. We are also to seek after this dove-like power from the One who indwells us.

His ministry and purpose on earth were authorized by the Father. "And a voice came from heaven: 'You are my Son, whom I love; with you I am well pleased.'" See Ps. 2:7 and Isa. 42:1 In Matthew's Gospel we learn that these words were directed to those who were present with Jesus. "And a voice from heaven said, 'This is my Son, whom I love; with him I am well pleased.'" (Matthew 3:17) So, the words were both directed to Jesus: "You are my Son"; and they were directed to those present, telling them that "This my Son."

In these verses in Mark we see each member of the Trinity present at the same time—one God, three persons. God is not like water that sometimes is present as a liquid, sometimes as water vapor, and sometimes as ice. Rather, God is at all times one God and three Persons.

2. Jesus' temptation (1:12-13)
"At once the Spirit sent him out into the desert, and he was in the desert forty days, being tempted by Satan. He was with the wild animals, and angels attended him."

Thought Question: Why do you believe that it was necessary that Jesus be tempted in this way?

"At once the Spirit sent him out into the desert," This is the first emphasis on action in Mark—"At once" or "immediately" Mark skips Jesus' early years, mentions His baptism briefly, and goes directly to His temptation in the wilderness.

In the "desert" or wilderness, Jesus will meet the one who will be in constant opposition to His ministry. The "desert" or wilderness pictures Satan perfectly. He is the lifeless one; he is completely devoid of life. And so, the encounter is between the One who offers true life and the one who offers false life—a false life that is actually death. Here is Jesus' description of His mission. "The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full." (John 10:10)

The first man or the first Adam lost his battle with Satan. Satan tempted him and he took the bait, sinned, and fell. We need another Adam who has succeeded where the first Adam failed—who wins His battle with Satan—so that we can become part of a new type of mankind. See Rom. 5:12-19

"At once the Spirit sent him out" How did this happen? It may have been that "the Spirit" gave Him a strong urging to go in the "desert." See Acts 16:6-10

"and he was in the desert forty days, being tempted by Satan. He was with the wild animals, and angels attended him." We see the three ways that Jesus was tempted in Matt. 4:1-11. Satan appealed to the lust of the flesh, the lust of the eyes (greed), and to pride. See also I Jn. 2:15-16

"forty days," Matthew tells us the following: "After fasting forty days and forty nights, he was hungry." (Matthew 4:2) I have been told that fasting goes through three stages: after fasting for a short time, you are very hungry; then after a longer time, you are kind of numb. I have experienced these first two stages. But, after a longer time, I have been told that hunger begins to increase greatly. After "forty days," Jesus' hunger must have reached an incredible intensity. Then, the temptation to turn rocks into bread would have been nearly irresistible. But, Jesus remained obedient and did not give into the temptation to disobey the Father.

"He was with the wild animals, and angels attended him." There is nothing about "wild animals" in the other accounts of Jesus' temptation in Matt. 4:1-11 and Lk. 4:1-13. We also learn here that "angels" helped Him during this difficult time in Jesus' ministry. See Lk. 22:43 where an "angel" "strengthened" Jesus in the Garden of Gethsemane. See also Matt. 4:11

Wuest gives us this insight about the contrast between Adam's fall and Jesus' success. "The first Adam fell into sin in an environment that was perfect and harmonious. The last Adam maintained His sinlessness in an environment that was hostile." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

JESUS' GALILEAN MINISTRY (1:14-7:23)

1. Jesus' Galilean ministry begins (1:14-15)
"After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. 'The time has come,' he said. 'The kingdom of God is near. Repent and believe the good news!'"

Thought Question: Is the "kingdom of God" "near" today? Please explain your answer.

"After John was put in prison," See 6:14-29 for a description how he was "put in prison." And, so, as John the Baptist's ministry ended, Jesus' ministry began.

"Jesus went into Galilee, proclaiming the good news of God. 'The time has come,' he said. 'The kingdom of God is near. Repent and believe the good news!'" "Galilee" is the northern part of Israel. Judea, where Jerusalem is located, was the southern part of Israel. Samaria was located between Judea and "Galilee."

Michael Card gives the following information about "Galilee": "If we are to accompany Jesus around Galilee in our imaginations, we need an accurate picture of the countryside. The province of Galilee is roughly fifty miles long by twenty-five miles wide. On its eastern border is the freshwater Lake of Galilee, about fourteen miles long and seven miles wide. Wherever you stand you can see the entire sweep of the lake. This explains how the crowds could follow Jesus around the shore while he crossed the lake in a boat. Standing on the shore of that lake, which is surrounded by modest hills, you get the distinct impression that this is the only world that exists. I think of Galilee as a self-contained world. In Jesus' day Galilee was the most densely populated province in the Middle East. Josephus, who had once been governor, estimated the population at fifteen thousand. This helps us understand how a massive mob could come together to follow Jesus and why it was sometimes difficult for him to get away from the crowd. Galilee was a strategic area to plant this ministry." "The Gospel of Passion by Michael Card. Copyright 2012 by InterVarsity Press"

''The kingdom of God is near.'" "The kingdom of God is" always "near" when the King is "near." That is true today also. The King is "near," so all that is necessary is for us to submit to Him daily as our King. If we are not doing that right now, we also need to do what Jesus says here. First of all, we need to change our minds—which is the meaning of the word "repent." And, then, we need to submit to Jesus as our king.

Then, we need to "believe the good news!" In other words, we need to stop trusting in ourselves and others who say they have the answer, and put our total trust in the message of the One who is both the Son of God and God's chosen Ruler.

Right now, as I write these words, things are out of control in many ways. Families are breaking up through divorce; drug addiction is destroying the lives of countless thousands; wars are taking the lives of thousands of others; and immorality is on the increase. There still is a need for a new Ruler. And, because "the kingdom of God is near," Jesus' "kingdom" can be experienced on a heart by heart basis by all who yield to Him as their king. "Jesus came to announce that the King is at hand, the One who can master a life, put it in order, bring peace and harmony into it, and supply power which will produce character no one else can rival. That is the kingdom of God." "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books." "For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men." (Romans 14:17-18)

"Here Mark passes over a full year of Jesus' ministry. You have to get the details from John's Gospel, for John alone records it—his encounter with Nicodemus, the woman at the well, the wedding at Cana, etc. Mark passes over this in silence and begins his account of the ministry of Jesus with the calling of the disciples at the Sea of Galilee." "Stedman."

2. Jesus calls His first disciples (1:16-20)

a. Jesus calls Simon Peter and his brother Andrew (1:16-18)
"As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen. 'Come, follow me,' Jesus said, 'and I will make you fishers of men.' At once they left their nets and followed him."

Thought Question: What do you learn from these verses about what Jesus required of His disciples?

This was not the first time that Jesus had met with "Simon" Peter and "Andrew." John records how "Simon" Peter and "Andrew" were disciples of John the Baptist, who then began to follow Jesus. "The next day John was there again with two of his disciples. When he saw Jesus passing by, he said, 'Look, the Lamb of God!' When the two disciples heard him say this, they followed Jesus. Turning around, Jesus saw them following and asked, 'What do you want?' They said, 'Rabbi' (which means Teacher), 'where are you staying?' 'Come,' he replied, 'and you will see.' So they went and saw where he was staying, and spent that day with him. It was about the tenth hour. Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. The first thing Andrew did was to find his brother Simon and tell him, 'We have found the Messiah' (that is, the Christ). And he brought him to Jesus. Jesus looked at him and said, 'You are Simon son of John. You will be called Cephas' (which, when translated, is Peter)." (John 1:35-42)

What we have here in Mk. 1:16-18 is Jesus officially inviting them to follow Him. "'Come, follow me,' Jesus said, 'and I will make you fishers of men.'" They chose to follow Him and "at once" (immediately) "left their nets and followed him."

The promise that He made to them is clearly also a promise to us. If they stopped their fishing for fish, He would "make" them "fishers of men."

"followed him." "'Followed' is akoloutheo from a word meaning 'to walk the same road' . . . 'to follow with' another. It implies fellowship, joint-participation, a side-by-side walking with another. Thus it has come to mean, 'to join one as a disciple . . . ." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

To be Jesus' disciples, we need to seek to be like Him in every way. His priorities need to become our priorities. We need to seek after His moral character. "But seek first his kingdom and his righteousness, and all these things will be given to you as well." (Matthew 6:33) We need to seek to love as He loves.

b. Jesus calls James and John (1:19-20)
"When he had gone a little farther, he saw James son of Zebedee and his brother John in a boat, preparing their nets. Without delay he called them, and they left their father Zebedee in the boat with the hired men and followed him."

Thought Question: What have you sacrificed to follow Jesus? (Did you do it immediately?)

"When he had gone a little farther, he saw James son of Zebedee and his brother John in a boat, preparing their nets." The Greek word translated "preparing" is also used in Eph. 4:11-12 to describe how gifted leaders in the church are to prepare people for ministry. "It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up" (Ephesians 4:11-12) The Greek word is katartizo. A form of the same Greek word is used in both places. Just as they once mended nets, so would they be used by God to mend people.

"Without delay he called them, and they left their father Zebedee in the boat with the hired men and followed him." "Without delay," once more, means that they immediately followed Jesus.

"they left their father Zebedee in the boat with the hired men and followed him." Here we have a thoughtful piece of information given to us by Mark alone. "James" and "John" did not leave their "father" to do the fishing alone. He had sufficient help from "the hired men." It also appears that their "father" was not opposed to them leaving the family business to follow Jesus.

3. Jesus performs miracles in Galilee. (1:21-34)

a. Jesus casts an evil spirit out of a man in the synagogue in Capernaum. (1:21-28)
"They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach. The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law. Just then a man in their synagogue who was possessed by an evil spirit cried out, 'What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!' 'Be quiet!' said Jesus sternly. 'Come out of him!' The evil spirit shook the man violently and came out of him with a shriek. The people were all so amazed that they asked each other, 'What is this? A new teaching—and with authority! He even gives orders to evil spirits and they obey him.' News about him spread quickly over the whole region of Galilee."

Thought Question: What evidence do we have here that demons are real beings and not another word for mental illness?

"They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach." "Capernaum" will become Jesus' home during his ministry in Galilee, as explained in Matthew 4:13:"Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali—" He received a better reception in "Capernaum" than He received in Nazareth, where He was rejected. See Lk. 4:14-30

"The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law." Because Jesus is God, His "authority" came from Himself. The normal pattern in Israel at that time was to quote one authority after another. Jesus did not need to do that, for He alone was the ultimate "authority." Also, Jesus did not put man's traditions higher than God's words, as did the religious authorities of His day.

"No scribe ever gave a decision on his own. He would begin 'There is a teaching that . . . ' and would quote all the authorities. If he made a statement he would buttress it with this, that, and the next quotation for the great legal masters of the past." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press." They were like today's lawyers quoting cases of the past to help strengthen their case.

So, because His style was absent of all of this quoting of authorities, His teaching stood out and "amazed" those in the "synagogue" on that day.

"Just then a man in their synagogue who was possessed by an evil spirit cried out, 'What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!'" Jesus spoke with "authority" and then immediately showed the people that He had that "authority" from God, for He commanded a demonic being who controlled a "man" to leave him.

These verses provoke a number of questions: (1) Are demons real and are they persons? (2) Are demons present and active today? (3) Do Christians have authority to cast them out as Jesus did? (4) How do demons affect Christians?

First of all, are demons real and are they persons? From this account, we learn that this "evil spirit" could speak and we learn that he recognized who Jesus is—"the Holy One of God." Also, we learn that at Jesus' command, the "evil spirit" went from being inside of him to being outside of him. Even from these few verses, we learn that demons are real beings who are also individual persons.

Next, are demons present and active today? There is nothing in the Bible that tells us that demons ceased to exist in Jesus' day. On the contrary, we are told that they will continue to exist in the world until they are thrown into hell along with the devil. In the future, there will be a great battle between the archangel Michael and God's angels and the devil and his angels. "And there was war in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. But he was not strong enough, and they lost their place in heaven. The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him." (Revelation 12:7-9) In the end, the devil and his angels will be thrown into hell. "Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.'" (Matthew 25:41)

We, right now, are in a battle with devil and his evil angels. "For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms." (Ephesians 6:12) See also James 2:19, 3:14-15

Thirdly, do we have the power and authority to cast demons out as Jesus did? Though Jesus gave His apostles and close followers this authority, there is nothing about Christians having this authority today. See Matt. 10:1 We are, though, given instructions on how to resist their influence on us. See Eph. 4:26-27, 6:10-18; II Cor. 10:3-5; James 4:7-9; I Jn. 4:1-6

Fourthly, how can demons affect Christians? We learn that demons teach false doctrine through false teachers. "The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron." (I Timothy 4:1-2) We need to carefully compare every teaching with the truth found in the Bible. If we allow bitterness to take root in our lives, we give demons a foothold in our lives. "'In your anger do not sin': Do not let the sun go down while you are still angry, and do not give the devil a foothold." (Ephesians 4:26-27) If our hearts are not pure, the devil's angels will be free to give us their perverted and evil perspective on the world. See
James 3:14-15

Demons were real in Jesus' time, and they are real in our time. They are seeking to lead us in the very opposite and evil direction that God's Holy Spirit is seeking to lead us toward—He is seeking to lead us toward love and holiness.

There was a "man" in that "synagogue" who was indwelt by an "evil spirit." This "evil spirit" recognized that he was in the presence of One who had total power over him; and he wanted to be left alone. "'What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!'"

"'Have you come to destroy us?'" This "evil spirit" appears to be speaking as a representative for other evil spirits.

"'Be quiet!' said Jesus sternly. 'Come out of him!' The evil spirit shook the man violently and came out of him with a shriek." Jesus had no patience with this totally evil being. He did not want this "evil spirit" announcing to the world who He is. See also Acts 16:16-18 where Paul did not want a demon revealing who he and his Christian followers were.

"The evil spirit shook the man violently and came out of him with a shriek." There was both a physical effect and a clearly audible sound when this demon left the "man." It was not quiet. Here is another example of a demon coming out of a man. "The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, 'He’s dead.' But Jesus took him by the hand and lifted him to his feet, and he stood up." (Mark 9:26-27)

"The people were all so amazed that they asked each other, 'What is this? A new teaching—and with authority! He even gives orders to evil spirits and they obey him.'" The people knew immediately that Jesus was no ordinary man. "News about him spread quickly over the whole region of Galilee."

b. Jesus heals Simon Peter's mother. (1:29-31)
"As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew. Simon’s mother-in-law was in bed with a fever, and they told Jesus about her. So he went to her, took her hand and helped her up. The fever left her and she began to wait on them."

Thought Question: What evidence do we find in these verses that Peter's "mother-in-law" was miraculously healed?

Luke, the physician, tells us that she had a "high fever." At that time, such a "high fever" could have led to her death. If Jesus had not healed here, she might have died.

A fever like this usually leaves one weak for a while, even after one gets better. But, Simon Peter's "mother-in-law" is completely healed instantly. She was feeling so good that she immediately "began to wait on them."

"Simon's mother-in-law" We learn here that Peter was married. The fact that Peter was married is also mentioned in I Cor. 9:5: "Don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas?" (I Corinthians 9:5)

My wife and I recently visited what is believed to be the home of "Peter's mother-in-law." It is a short distance from the synagogue in Capernaum.
c. Jesus heals many and drives demons out of many. (1:32-34)
"That evening after sunset the people brought to Jesus all the sick and demon-possessed. The whole town gathered at the door, and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was."

Thought Question: Why do you believe Jesus would not "let the demons speak because they knew who he was"?

The word got out to the community about the healing and the deliverance from an "evil spirit"; and people thronged to Jesus—"The whole town gathered at the door."

"but he would not let the demons speak because they knew who he was." Again, Jesus did not want evil demons declaring that He is the Holy One. Also, the people's idea of a Messiah was that He would be a conquering general. The people were not yet ready to hear that He came to die for our sins.

Sadly, though, the people came for healing and help, but they did not come to Him as their Lord. It is in our troubles that we often go to God. Rather, we need to go to Him in both our sickness and when we are healthy.

4. Jesus continues His ministry in Galilee. (1:35-45)

a. Jesus begins a day's ministry by praying early in the morning at a solitary place. (1:35)
"Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed."

Thought Question: What do we learn from Jesus in these verses about what our relationship with God should be like?

The day before had been busy from morning to night. He had begun the day in the synagogue service which met when it was dark. According to Edersheim, synagogues met in the morning. "It is morning and Jesus goes to the synagogue." "The Life and Tims of Jesus the Messiah - Part One by Alfred Edersheim. Copyright 1971 by Wm. B. Eerdmans Publishing Co."

After delivering a man from an evil spirit and healing Peter's mother-in-law, people thronged to him to be healed. It had been a long and tiring day; yet, Jesus rose "very early in the morning" to pray. Getting up this early was the only way that Jesus could be alone with the Father. For, as soon as people were awake, they would be searching for Him. And, as we read the following verses, we see that is exactly what happened.

If we do not pray at the start of our day, the busy nature of our day can so consume us that we do not get around to spend any time in prayer. We may have had every intention of spending time in prayer, yet now the day is gone and there never was a time set apart for prayer.

b. Jesus chose to follow His ministry priorities rather than let His popularity control what He did (1:36-39)
"Simon and his companions went to look for him, and when they found him, they exclaimed: 'Everyone is looking for you!' Jesus replied, 'Let us go somewhere else—to the nearby villages—so I can preach there also. That is why I have come.' So he traveled throughout Galilee, preaching in their synagogues and driving out demons."

Thought Question: Why do you think Jesus did not stay in Capernaum so that He could continue healing people?

"Simon and his companions went to look for him, and when they found him, they exclaimed: 'Everyone is looking for you!'" Jesus' "companions" searched for Him and found Him. They immediately tell Him that everyone is looking for. Is Jesus seeking popularity and seeking to be famous? Then, He would have eagerly sought out those who wanted to be with Him? What does He do? The next verses tell us.

"Jesus replied, 'Let us go somewhere else—to the nearby villages—so I can preach there also. That is why I have come.' So he traveled throughout Galilee, preaching in their synagogues and driving out demons. " If He had stayed where He was, he would have been occupied completely with doing what the crowd wanted Him to do. But, that is not what He came to earth for. He came to offer God's kingdom all over Israel through preaching and teaching. So, He left there to preach "in their synagogues." Jesus is looking for more men and women like Peter and the others, who are receptive to His message and to His kingdom.

How does this apply to us? We also should not focus on drawing crowds to us, but we should focus on seeking after those who are receptive to having Jesus rule in their hearts.

c. Jesus heals a leper. (1:40-45)
"A man with leprosy came to him and begged him on his knees, 'If you are willing, you can make me clean.' Filled with compassion, Jesus reached out his hand and touched the man. 'I am willing,' he said. 'Be clean!' Immediately the leprosy left him and he was cured. Jesus sent him away at once with a strong warning: 'See that you don’t tell this to anyone. But go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them.' Instead he went out and began to talk freely, spreading the news. As a result, Jesus could no longer enter a town openly but stayed outside in lonely places. Yet the people still came to him from everywhere."

Thought Question #1: Why do you believe Jesus did not want this man to tell people who had healed Him?

Thought Question #2: What can we learn about prayer from these verses?

Thought Question #3: What can we learn about how God responds to our prayers from these verses?

"A man with leprosy came to him and begged him on his knees, 'If you are willing, you can make me clean.'" "There are two words in Greek meaning 'to be willing, to desire,' thelo, 'a desire that comes from one's emotions,' and boulomai, 'a desire that comes from one's reason.' The first is used here. The leper appeals to the tenderheartedness of the Messiah." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

We can doubt that Jesus—that God—is tenderhearted. But the Bible tells us that He is. The Bible describes Jesus' compassionate heart. "When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd." (Matthew 9:36) See also Matt. 11:28-30, 15:32, 19:14, 20:28

This man felt what we can feel in approaching God. He was very aware of his leprous condition. Certainly, a foul odor came from the ulcerations in his flesh. His facial features had become deformed and he had become an ugly person—if he had at one time been an attractive person, he was not at all attractive on that day when He approached Jesus. He probably spoke to Jesus with a very wheezy voice due to the effect of the leprosy on his vocal chords. At any rate, he felt shame and unworthiness in Jesus' presence. His only hope was in Jesus' compassion toward Him. And that is what he received.

Do we feel unclean and unattractive when we approach Jesus the holy Son of God? If we realize the truth about ourselves, we will see that morally and spiritually we are just like that leper. Paul had it right when he said. "What a wretched man I am! Who will rescue me from this body of death?" (Romans 7:24) The prodigal son had it right when he said. " . . . 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.'" (Luke 15:21) The tax collector had it right when he said: " . . . 'God, have mercy on me, a sinner.'" (Luke 18:13) Jeremiah had it right when he said: "The heart is deceitful above all things and beyond cure. Who can understand it?" (Jeremiah 17:9) Isaiah had it right when he said: "All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away." (Isaiah 64:6) We also are aware of our foul odor and our wheezy voice when we approach the Lord of Glory. We also can only hope for His compassion for us.

"Filled with compassion, Jesus reached out his hand and touched the man. 'I am willing,' he said. 'Be clean!' Immediately the leprosy left him and he was cured." The leper hoped for "compassion" from Jesus and he received "compassion" from Jesus. See also Ps. 33:18; Isa. 57:15, 66:2; James 4:6-10

"Immediately the leprosy left him and he was cured." This was not a slow healing, but an immediate healing! Some claim they are being used by God to heal people as Jesus did. I have attended healing meetings of some who have made this claim. I have yet to see a healing like the one described here, where someone was immediately healed completely of an obvious physical deformity.

"Jesus sent him away at once with a strong warning: 'See that you don’t tell this to anyone. But go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them.'" Jesus strongly warns this healed man to tell no one. Why? Did not Jesus want everyone to know what a wonderful healer He was? Did not Jesus want everyone to know that He was empowered by God to perform miracles? If everyone was inclined to believe in Him, He certainly would have wanted everyone to know. Then, everything would have had a fairy tale ending. But, of course, Jesus knew that the knowledge of His miracles would enrage those who wanted everyone to admire them and resented it that Jesus was becoming the focus of people's admiration. They saw Jesus' miracles as a threat to their positions of power and admiration. People were beginning to be attracted to Jesus' ministry and not to them.

Also, healings tended to attract mobs who were not interested in His message, but were interested in the spectacular. Furthermore, spreading the news about His miracles could have led the people to seek to make Him their king. The kingdom He was seeking to spread, though, was not an earthly kingdom but a kingdom of the heart.

Rather than him broadcasting the news about his healing, Jesus instructs him to follow the purification process described in Leviticus 14:1-32. By going to the priests he would be providing official evidence that he had been healed, and that would also provide official evidence that Jesus was from God. Then, the priests should have, at the very least, considered the possibility that He was the Messiah.

"Instead he went out and began to talk freely, spreading the news. As a result, Jesus could no longer enter a town openly but stayed outside in lonely places. Yet the people still came to him from everywhere." The healed leper disobeyed Jesus' direct command and trumpeted what had happened to him. As a result, Jesus had to stay away from the cities and ministered in places outside the cities.

5. Jesus' ministry in Capernaum (2:1-22)

a. Jesus heals a paralytic in Capernaum. (2:1-12)
"A few days later, when Jesus again entered Capernaum, the people heard that he had come home. So many gathered that there was no room left, not even outside the door, and he preached the word to them. Some men came, bringing to him a paralytic, carried by four of them. Since they could not get him to Jesus because of the crowd, they made an opening in the roof above Jesus and, after digging through it, lowered the mat the paralyzed man was lying on. When Jesus saw their faith, he said to the paralytic, 'Son, your sins are forgiven.' Now some teachers of the law were sitting there, thinking to themselves, 'Why does this fellow talk like that? He’s blaspheming! Who can forgive sins but God alone?' Immediately Jesus knew in his spirit that this was what they were thinking in their hearts, and he said to them, 'Why are you thinking these things? Which is easier: to say to the paralytic, “Your sins are forgiven,” or to say, “Get up, take your mat and walk”? But that you may know that the Son of Man has authority on earth to forgive sins....' He said to the paralytic, 'I tell you, get up, take your mat and go home.' He got up, took his mat and walked out in full view of them all. This amazed everyone and they praised God, saying, 'We have never seen anything like this!'"

Thought Question: How can we guard our hearts so we do not have the type of attitude toward others that the "teachers of the law" had toward Jesus?

"A few days later, when Jesus again entered Capernaum, the people heard that he had come home. So many gathered that there was no room left, not even outside the door, and he preached the word to them." "Capernaum" was the home base for Jesus. We see here how popular He was in His new hometown. We must separate, though, Jesus' popularity from whether or not the people were receptive to His Lordship in their lives. I remember a lady saying years ago that her church had the two best speakers in the San Fernando Valley in Los Angeles. That did not mean that her church was also the most dedicated to the Lordship of Jesus Christ. Listening to a very good speaker can be done without any heart change. Jesus certainly was a good speaker, and He also worked many miracles in the presence of the people of "Capernaum." But all of this could be heard and seen without a heart change.

"Some men came, bringing to him a paralytic, carried by four of them. Since they could not get him to Jesus because of the crowd, they made an opening in the roof above Jesus and, after digging through it, lowered the mat the paralyzed man was lying on." "Four men came" carrying a "paralytic," but the crowd was so great that there was no opening in the room for them to carry this paralyzed man up to Jesus. So, they came up with another plan. They took him up the stairs that were located on the outside of the house, until they had taken him up to the flat roof of the house. "The roof consisted of flat beams laid across from wall to wall, perhaps three feet apart. The space in between the beams was filled with brushwood packed tight with clay. . . . Very largely the roof was of earth and often a flourishing crop of grass grew on the roof of a Palestinian house. It was the easiest thing in the world to dig out the filling between two of the beams; it did not even damage the house very much, and it was easy to repair the breach again. So the four men dug out the filling between two of the beams and let their friend down direct at Jesus' feet." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press."

"When Jesus saw their faith, he said to the paralytic, 'Son, your sins are forgiven.'" This man's greatest need and our greatest need is to have our "sins" "forgiven." This man may have believed and even his friends may have believed that his paralysis was caused by his sin.

"Now some teachers of the law were sitting there, thinking to themselves, 'Why does this fellow talk like that? He’s blaspheming! Who can forgive sins but God alone?'" These religious leaders did not come to learn from Jesus; rather, they came to criticize Him. See Mk. 3:2; Lk. 11:53-54, 6:7 A critical spirit is not found on the list of the fruit of the Spirit in Gal. 5:22-23. When God's Spirit controls us, we are not to eagerly look for faults in others. Rather, we will be looking for ways we can help them toward God's goals for them. In short, we are on their side. Jesus, though He was well aware of the arrogance of these Pharisees, still desired the best for them. We see His love for them at the end of Matthew 23: "O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing. Look, your house is left to you desolate. For I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.'" (Matthew 23:37-40)

He desired only what was best for them, even though they were not at all on His side and were looking for any way that they could to derail His popularity with the people. At this point, they thought they had caught Him "blaspheming," for He claimed to be able to forgive sins.

"thinking to themselves," They said nothing to each other about what they were "thinking."

"Immediately Jesus knew in his spirit that this was what they were thinking in their hearts, and he said to them, 'Why are you thinking these things?" Jesus knew that these religious leaders believed that He was "blaspheming" by saying He could forgive sins—He was claiming to be able to do what only God could do. So, Jesus went on the offensive. He asked them a question.

"'Which is easier: to say to the paralytic, “Your sins are forgiven,” or to say, “Get up, take your mat and walk”?'" He put them in the dilemma. Either way that they answered required that Jesus do something that only God could do.

"But that you may know that the Son of Man has authority on earth to forgive sins....' He said to the paralytic, 'I tell you, get up, take your mat and go home.' He got up, took his mat and walked out in full view of them all. This amazed everyone and they praised God, saying, 'We have never seen anything like this!'" The immediate healing of this man by God's power showed the He also had the authority from God to forgive sins.

The people were "amazed," but certainly the religious leaders were not amazed—they were angry. See Lk. 6:6-11

If the religious leaders believed that this "paralytic" had become paralyzed due to his sin, the fact that he was healed was an external and visible proof that his "sins" were "forgiven." His healing, then, left them without a basis for charging Jesus with blasphemy. They became angry because Jesus had left them without a legal or religious way to legitimately arrest Him. But they would keep on trying.

b. The calling of Levi (Matthew) (2:13-17)
"Once again Jesus went out beside the lake. A large crowd came to him, and he began to teach them. As he walked along, he saw Levi son of Alphaeus sitting at the tax collector’s booth. 'Follow me,' Jesus told him, and Levi got up and followed him. While Jesus was having dinner at Levi’s house, many tax collectors and 'sinners' were eating with him and his disciples, for there were many who followed him. When the teachers of the law who were Pharisees saw him eating with the 'sinners' and tax collectors, they asked his disciples: 'Why does he eat with tax collectors and “sinners”?' On hearing this, Jesus said to them, 'It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.'"

Thought Question #1: Why do you believe Matthew chose to give up his riches to follow Jesus?

Thought Question #2: What do these verses tell us about how we should look upon those outside of the church?

"Once again Jesus went out beside the lake. A large crowd came to him, and he began to teach them. As he walked along, he saw Levi son of Alphaeus sitting at the tax collector’s booth. 'Follow me,' Jesus told him, and Levi got up and followed him." In these verses, we see a common pattern at that time—a teacher teaching a crowd as they walked along together. Here, He was walking and teaching next to a lake.

Then, as He was walking, Jesus passed a "tax collector's booth." There at the "booth" was "Levi," whom we know best by his other name Matthew. See Matt. 9:9 Jesus said, "Follow me," and Matthew left everything and "followed him."

Tax collectors were opportunists who entered their field because they selfishly saw it as a way for them to get rich. To make it even worse, they got rich at the expense of their own countrymen; whom they overcharged on their Roman taxes. Obviously, they were hated by their own people the Jews. "Levi" or Matthew was one of those hated men. It seems like he would be the last person who would be interested in following Jesus. Following Jesus would mean the end of his job and the end of him being a rich man. Why, then, would He leave it all and "follow" Jesus? He may have been the "tax collector" referred to in the Parable of the Pharisee and the Tax Collector who said these words: "But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.' 'I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.'" (Luke 18:13-14)

"Levi" or Matthew evidently saw in Jesus' kingdom a more lasting wealth. He may have heard Jesus say these words. "Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also." (Matthew 6:19-21) He found in Jesus a solution to his guilt problem (which all men suffer with).

"followed him: "The word is akolutheo. It comes from a word meaning 'to walk on the same road. . . . The verb is in the present tense, commanding the beginning of an action and its habitual continuance." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

How can Jesus' calling of "Levi" to "follow" Him apply to us? We need to be careful not to reject the type of person or persons that Jesus reached out to. I just heard that Bernard Nathanson, a leader in the early abortion industry, later became a Christian. We never know who may be drawn by God to "follow" Jesus. "Levi" was one that we would never have thought would become a follower of Jesus Christ. But, he was chosen by God to be the author of one of the Gospels of Jesus Christ.

"While Jesus was having dinner at Levi’s house, many tax collectors and 'sinners' were eating with him and his disciples, for there were many who followed him. When the teachers of the law who were Pharisees saw him eating with the 'sinners' and tax collectors, they asked his disciples: 'Why does he eat with tax collectors and “sinners”?'" "Levi" did what new Christians often do, they enthusiastically seek to invite others to enter into a relationship with Jesus. So, "Levi" invited his fellow "tax collectors" and his sinner friends to meet Jesus. But, when the Pharisees" saw Jesus gathering with "sinners," they were appalled that Jesus would allow Himself to be contaminated by these people that they saw as low-life people.

It is very human to see ourselves as superior to others. Then, we look down our noses on those whom we believe have not climbed up some ladder of achievement as far as we have. The different ladders we can feel that we been successfully climbing up on are the ladder of business success, the ladder of morality, the ladder of religion, the ladder of spirituality, and other ladders. The problem comes when we feel that we, in our strength, have attained some superior status above the status of others. These "Pharisees," clearly saw themselves as superior to these lowly "sinners."

"On hearing this, Jesus said to them, 'It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.'" As we have seen from Jesus' words, there are two completely different ways that people can be looked at. Self-made religious people look at "sinners" as despicable people that need to be shunned. Jesus saw these same people as very needy people who needed His help. How we look at those our society looks down upon, reveals if our hearts are like Jesus' heart or like the Pharisees' heart.

Only those who see their sinfulness, see their need for a Savior. The "tax collectors" and "sinners" were more likely to see their need for a Savior than the "Pharisees." The "Pharisees" saw themselves as righteous; and they did not believe that they needed a Savior. Jesus came to save those who saw themselves as "sinners"—those who recognized they needed a Savior.

c. Jesus is challenged on why His disciples are not fasting. (2:18-22)
"Now John’s disciples and the Pharisees were fasting. Some people came and asked Jesus, 'How is it that John’s disciples and the disciples of the Pharisees are fasting, but yours are not?' Jesus answered, 'How can the guests of the bridegroom fast while he is with them? They cannot, so long as they have him with them. But the time will come when the bridegroom will be taken from them, and on that day they will fast. No one sews a patch of unshrunk cloth on an old garment. If he does, the new piece will pull away from the old, making the tear worse. And no one pours new wine into old wineskins. If he does, the wine will burst the skins, and both the wine and the wineskins will be ruined. No, he pours new wine into new wineskins.'"

Thought Question: Is this present time a time when we should be fasting or rejoicing? Please explain your answer.

"Now John’s disciples and the Pharisees were fasting. Some people came and asked Jesus, 'How is it that John’s disciples and the disciples of the Pharisees are fasting, but yours are not?'" The Old Testament only gave instructions for Israel to fast on one day—the Day of Atonement. See Lev. 16:29-34; 23:26-32; Numb. 29:7-11; Acts 27:9 But, in Jesus' time, the religious leaders "had systematized their religious observances. They fasted on Mondays and Thursdays; and often they whitened their faces so that no one could fail to see that they were fasting. Even prayer was systemized. Prayer was to be offered at 12 midday, 3 p.m. and 6 p.m." 'Taken from The Gospel of Luke by William Barclay. Copyright 1975 by the Westminster Press.' Jesus, in the Sermon on the Mount, condemned this type of religiosity that is designed to be seen by men. "When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full." (Matthew 6:16)

So, the "Pharisees" fasted to impress men of their piety. Why did "John's disciples" "fast"? Hendriksen gives us his answer to this question: "It should be borne in mind that John was in some sense an ascetic (Matt. 11:18; Luke 7:33). He emphasized sin and the necessity of turning away from it. It is not inconceivable, therefore, that he may have encouraged fasting as an expression of mourning for sin." "Luke by William Hendriksen. Copyright 1978 by Baker Book House."

So, here is the situation: Jesus' disciples are having a joyous time while the followers of John and the "Pharisees" are joylessly depriving themselves of the pleasures of life. It is like someone eating a sumptuous meal while someone else is on a diet. In short, the "Pharisees" and the followers of John resented Jesus' disciples having such a good time.

"It is to be noted that fasting was not as serious as it sounds, for the fast lasted from 6 a.m. to 6 p.m. and after that normal food could be eaten." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press." It was more of a temporary cessation of eating followed by gorging. Nevertheless, they resented it that Jesus' disciples were not following the Jewish traditions.

"Jesus answered, 'How can the guests of the bridegroom fast while he is with them? They cannot, so long as they have him with them. But the time will come when the bridegroom will be taken from them, and on that day they will fast." Jesus' answer is simply this: there are times to be joyful and times to mourn; and for His disciples, this was a time to be joyful. See Eccles. 3:1-8 A wedding is a time for joy; a funeral is a time for mourning. Jesus was still with them. He was performing great miracles. They were enjoying His compassionate and wise presence with them. Should they be sorrowful and "fast'? The obvious answer is, "No!"

So, Jesus' joyous presence was disturbing their somber routine. As a young person, I saw religion as being a very somber way of life. In college, though, I saw a group of Christian young people who were very joyous. They did not fit into my stereotype of what religious people were like. They were much too happy!

"But the time will come when the bridegroom will be taken from them, and on that day they will fast." There was a time coming when they would mourn. For in their near future, Jesus would be arrested, unjustly tried, and crucified. But, even that time would turn into a time of joy, for their resurrected Lord was going to come to them. We are still in that time of great joy.

"'No one sews a patch of unshrunk cloth on an old garment. If he does, the new piece will pull away from the old, making the tear worse. And no one pours new wine into old wineskins. If he does, the wine will burst the skins, and both the wine and the wineskins will be ruined. No, he pours new wine into new wineskins.'"

Jesus gives two illustrations to make the same point. The first illustration is that it is unwise to put new and un-shrunken cloth as a "patch" on an "old" garment, for when it shrinks it will tear the "new garment." It will also not "match the old" "garment." Secondly, it was not wise to put "new wine" that is still fermenting and giving off gas into "old wineskins," for it will "burst the skins." "New wineskins" will be flexible and will not burst when the "new wine" is poured into them.

What is Jesus' point in both illustrations? The Christianity that started with Jesus Christ and continued after His death and resurrection was empowered and guided by the Holy Spirit. This form of Christianity would not fit into the old and inflexible Judaist system of the "Pharisees."

How does this apply to us today? Any religious system can also become rigidly traditional. The Roman Catholicism of Martin Luther's time was like Judaism of Jesus' time. Luther and the Reformers of that time burst the "old wineskins" of Roman Catholicism. Therefore, a new start was needed, which was called the Protestant Reformation. The same thing has happened again and again throughout the history of the church. Christianity tends to become fossilized in some way and changes into some rigid form that resists the Holy Spirit's guidance in the church.

6. Jesus is challenged on not obeying the religious people's view of the Sabbath. (2:23-3:6)

a. Jesus' disciples were eating in the grainfields on the Sabbath. (2:23-28)
"One Sabbath Jesus was going through the grainfields, and as his disciples walked along, they began to pick some heads of grain. The Pharisees said to him, 'Look, why are they doing what is unlawful on the Sabbath?' He answered, 'Have you never read what David did when he and his companions were hungry and in need? In the days of Abiathar the high priest, he entered the house of God and ate the consecrated bread, which is lawful only for priests to eat. And he also gave some to his companions.' Then he said to them, 'The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath.'"

Thought Question: What do these verses tell us about the difference between God's kingdom and man's religion?

"One Sabbath Jesus was going through the grainfields, and as his disciples walked along, they began to pick some heads of grain. The Pharisees said to him, 'Look, why are they doing what is unlawful on the Sabbath?'" God's law permitted the poor to eat from a neighbor's fields. "If you enter your neighbor’s vineyard, you may eat all the grapes you want, but do not put any in your basket. If you enter your neighbor’s grainfield, you may pick kernels with your hands, but you must not put a sickle to his standing grain." (Deuteronomy 23:24-25) But man's law of the "Sabbath" determined that this eating in the fields by the poor on the "Sabbath" was work and was not permitted.

"The sabbath originally was given to restore man, to give him rest and recreation. Properly observed, it would be a joy. But the Pharisees had so ringed it about with their thousands of interpretations of what it meant to cease work that they had made it a terrible burden to bear." "The Ruler Who Serves by Ray Stedman. Copyright 1976 by Word Books."

Instead, it became a day where everyone wondered continuously if the religious policemen would catch them breaking some law of the "Sabbath." These religious policemen did catch Jesus' "disciples" breaking one of the "Sabbath" laws. They were out in the fields and, ah hah, they catch Jesus' followers breaking one of their rules.

"He answered, 'Have you never read what David did when he and his companions were hungry and in need? In the days of Abiathar the high priest, he entered the house of God and ate the consecrated bread, which is lawful only for priests to eat. And he also gave some to his companions.'"

This incident that Jesus recalls is found in I Sam. 21:1-6. The "consecrated bread" is described in Exod. 25:23-30. Twelve loaves of "bread" were to be taken into the Holy Place of the Tabernacle (the Holy Place was the room in the Tabernacle right in front of the Holy of Holies). The "bread" referred to here was the "bread" that had just been removed from the table in the Holy Place and had just been replaced by freshly baked "bread." The "bread" that had just been removed was to be eaten only by the priests. "This bread is to be set out before the Lord regularly, Sabbath after Sabbath, on behalf of the Israelites, as a lasting covenant. It belongs to Aaron and his sons, who are to eat it in a holy place, because it is a most holy part of their regular share of the offerings made to the Lord by fire.”" (Leviticus 24:8-9)

"David" and his men were on the run from King Saul. They sought food from "Ahimelech the priest." (I Sam. 21:1) The only "bread" he had available was the "consecrated bread" that had just been taken from the Holy Place which was "lawful only for priests to eat." David asked to be given this "bread," and Ahimelech gave it to them.

Jesus uses this occasion to show that God's rules cannot be used as an excuse to not meet men's needs. There are times when rules clearly are to be broken. A door on a room has a sign that says, "employees only," and a fire breaks out in the hallway and that door is the only door to safety. No one in that business would be troubled if someone went through that door to save themselves from being burned to death. True human need allows for rules to be broken. When men's rules are inflexible in the face of true need, there is clearly something that is wrong with the spirit in which the rules are made. These "Pharisees" had that ungodly, selfish, and power-driven spirit. "For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings." (Hosea 6:6)

" Then he said to them, 'The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath.'" We learn here that God did not design the "Sabbath" to be a burdensome religious requirement that men were to arduously obey to prove their devotion to Him. Rather, the "Sabbath" was designed to meet a need in man—the need for rest and a need for stress-free time with God.

Ray Stedman tells the following story that very effectively illustrates what happens when rules become more important than man's needs: "Some years ago we sent a team of men to minister at a mid-western college. We were holding meetings in a large room in the women's dormitory. There was a rule at that college that the girls had to be in their rooms at 10:30 p.m. The boys could stay out till 12:00, but the girls had to be in their beds by 10:30. We were having a great meeting. God had broken through in a remarkable way. These kids had begun for the first time to relate to each other as people, and were going to one another, apologizing and being forgiven, standing weeping together with their arms around each other, praying for one another—it was a great movement of the Spirit. Promptly at 10:30, the dorm mother appeared, looking like a thunderstorm. She said, 'It is 10:30, and time for these girls to be in their rooms!' One of us said, 'But God is working here and we can't stop this meeting right now.' She said, 'I'm the dorm mother here, and the rule requires that they be in bed at 10:30, and I'm going to see that it's observed.' One of us had the sense to say, 'Well, we understand your problem. Could we go in and talk with you about it?' And so we sent one fellow in—who talked for two and one-half hours while the meeting went on! But that is the way we tend to think: Bedtime must be observed, no matter what. Regulations of conduct in the home must always be observed, taking precedence over everything else. But Jesus says, 'No, human need takes precedence over rules.' Rules are orderly ways to meet needs. That is what they are for. And they are perfectly right in that way. But when a rule actually ends up opposing the meeting of the need, then the rule has to go. Our Lord is the first to make that clear." "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books."

"So the Son of Man is Lord even of the Sabbath.'" Jesus is the One who designed the "Sabbath." He, not man, is the One who decides what can and cannot be done on it.

We, people, have a tendency to make rules that others must obey. These rules are primarily designed to put others under our authority. What is best for people is not the issue, whether or not people are doing it our way is the issue. God makes rules that are in the best interest of people. Whenever rules do not help us, but make our lives worse, they are designed by men and are designed by them to further some purpose of theirs.

b. Jesus heals a man with a shriveled hand on the Sabbath. (3:1-6)
"Another time he went into the synagogue, and a man with a shriveled hand was there. Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath. Jesus said to the man with the shriveled hand, 'Stand up in front of everyone.' Then Jesus asked them, 'Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?' But they remained silent. He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, 'Stretch out your hand.' He stretched it out, and his hand was completely restored. Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus."

Thought Question: Why do you believe it was okay for Jesus to do the work of healing on the Sabbath?

"Another time he went into the synagogue, and a man with a shriveled hand was there. Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath." Here, we see that there is a great contrast between true religion and false religion. Their focus of concern is completely different. The religious leaders are hatefully focused on Jesus who was breaking their rules. Jesus was compassionately focused on a man with a great need. The religious leaders, out of envy and selfish ambition were looking for a way that they could discredit, accuse, and arrest Jesus. Jesus is going to heal a man even though it will give His enemies a reason to accuse Him. That is why so many are disgusted with religion and love Jesus.

"shriveled hand" "Perfect participle, speaking of an action completed in past time, having present finished results. The withering of the hand was due to accident or disease. The man was not born with the deformity." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

"Jesus said to the man with the shriveled hand, 'Stand up in front of everyone.' Then Jesus asked them, 'Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?' But they remained silent. He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, 'Stretch out your hand.' He stretched it out, and his hand was completely restored." Rather than shrink back to avoid the scrutiny of these religious legalists, Jesus boldly and fearlessly does what was right and loving.

First, He asks the "man" to "stand up in front of everyone." Then, He asks them a question. This was often Jesus' pattern with His religious enemies. See Matt. 21:23-27, 22:15-22 It forced them to either incriminate themselves or be quiet. Then, angered at their hardness of heart, Jesus healed the "man."

"He looked around at them in anger and, deeply distressed at their stubborn hearts," We know that Jesus was sinless, but here He exhibits "anger." Some would say that to express any "anger" is sinful (except when it is they who are angry). And yet, here, Jesus was angry.

Why was Jesus angry? He was "deeply distressed at their stubborn hearts." "'Hardness' ["stubborn"] is the translation of porosis. The verbal form meant 'to cover with a thick skin, to harden by covering with a callus,' the noun poros meaning 'hard skin, a hardening.'" "Wuest."

The religious leaders had reached their state of hardness by resolutely and regularly choosing to reject the truth about God's holiness and their own unholiness. They had artificially sanctified their selfishness and pride until they could do evil and call it good.

So, when is it appropriate to be angry and when is it wrong to be angry? "Anger" can be a constructive emotion when it is directed toward righting wrongs. It is proper to be angry against such things as slavery, the legalization of abortion, unrepentant sin, and other destructive sins. Anger is very wrong, though, when it is uncontrolled and destructive. Someone has likened "anger" to a fire that is good when it is controlled and bad when it is out of control and destructive. As I write these words, there is an out of control fire in Alberta, Canada. But, there are also many fires that are controlled and good. So, there is a type of anger that is out of control and destructive; but there is also a controlled anger that motivates people in seeking to right wrongs. "'In your anger do not sin': Do not let the sun go down while you are still angry, and do not give the devil a foothold." (Ephesians 4:26-27) Just as we are careful to keep a campfire under control, so let us be careful to keep our "anger" under control.

"Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus." The "Herodians" were "influential Jews who favored the Herodian dynasty, meaning they were supporters of Rome, from which the Herods received their authority." "NIV Study Bible note."

The "Pharisees" were the separated ones who separated themselves from the Gentiles; and the "Herodians" were those who united with the Gentiles. Yet, they came together in unity against Jesus. Here, we are in the early part of Jesus' three-year ministry, and there already is a "plot" to "kill Jesus."

7. Jesus heals many (3:7-12)
"Jesus withdrew with his disciples to the lake, and a large crowd from Galilee followed. When they heard all he was doing, many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon. Because of the crowd he told his disciples to have a small boat ready for him, to keep the people from crowding him. For he had healed many, so that those with diseases were pushing forward to touch him. Whenever the evil spirits saw him, they fell down before him and cried out, 'You are the Son of God.' But he gave them strict orders not to tell who he was."

Thought Question: Why do you believe people from regions outside of Israel heard about Jesus and came great distances to see Him?

"Jesus withdrew with his disciples to the lake, and a large crowd from Galilee followed. When they heard all he was doing, many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon."

"Jesus withdrew with his disciples to" a "lake." He was stirring up dissension with the religious leaders in the synagogue, so He withdrew to a place that was not the Pharisees' home ground.

Here, we see Jesus' great popularity at this early time in His ministry. The word about Him had spread in every direction. "Judea" was to the south; "Tyre and Sidon" were to the north; "Idumea" was to the south; and "the regions across the Jordan" are to the east. Since the Mediterranean is the west, people were coming to Him from every direction which they could come to Him.

"Tyre," "Sidon," and "Idumea" tells us that there were "people" coming to Him who were from Gentile regions. So, there were "people" from outside of Israel who heard about His miracles and were coming to Him.

Ray Stedman believed that these that followed Jesus were "not just a few people, or a few thousand. There were literally tens of thousands of people." "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books."

"Because of the crowd he told his disciples to have a small boat ready for him, to keep the people from crowding him. For he had healed many, so that those with diseases were pushing forward to touch him." "So large were the crowds that it became dangerous and a boat had to be kept ready, just off shore, in case he might be overwhelmed with the crushing of the mob. His cures brought him into even greater danger, for the sick people did not even wait for him to touch them; they rushed to touch him." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press."

"Whenever the evil spirits saw him, they fell down before him and cried out, 'You are the Son of God.' But he gave them strict orders not to tell who he was." We know that the demons spoke to Jesus through the people they inhabited and indwelt. These "evil spirits" were speaking accurately about who He is. Why did He command them not to tell anyone who He is? We are not told the reason behind Jesus' command to these "evil spirits," but as was already mentioned, He did not want these unholy beings to be the ones who were proclaiming to the world that He is the holy "Son of God." Also, the people, for the most part, believed that the coming "Son of God" and Messiah was to be a conquering general. He did not want this massive crowd enlisting in His army so they could march out on the world to conquer the Romans. See Mk. 1:21-26, 33; Acts 16:16-18

8. Jesus appoints His twelve apostles. (3:13-19)
"Jesus went up on a mountainside and called to him those he wanted, and they came to him. He appointed twelve—designating them apostles—that they might be with him and that he might send them out to preach and to have authority to drive out demons. These are the twelve he appointed: Simon (to whom he gave the name Peter); James son of Zebedee and his brother John (to them he gave the name Boanerges, which means Sons of Thunder); Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot, who betrayed him."

Thought Question: Why do you believe Jesus needed to choose "twelve" "apostles"? (Why not three, five, or 300?)

"Jesus went up on a mountainside and called to him those he wanted, and they came to him." Luke tells us that Jesus spent a night in prayer before selecting who would be His "twelve" "apostles." "One of those days Jesus went out to a mountainside to pray, and spent the night praying to God. When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles:" (Luke 6:12-13)

"He appointed twelve—designating them apostles—that they might be with him and that he might send them out to preach and to have authority to drive out demons." Here, we have Jesus' strategy. He chose a group of "twelve" to first be "with him," then they were to be sent "out to preach." He would, first, model for them how His ministry was to be done; then, He would send them out to do it. Robert Coleman in his book, The Masterplan of Evangelism, describes eight steps in Jesus' strategy: (1) selection—choosing men who would become whole-hearted followers of Him; (2) association—He chose men to be with Him; (3) consecration—the willingness to pay the cost that would need to be paid to fully follow Jesus; (4) impartation—giving to them what was needed to carry out Jesus' ministry; (5) demonstration—modeling the ministry they were going to do; (6) delegation—sending them out on practice runs to try it out for themselves; (7) supervision—oversight and correction; and (8) reproduction—they were to do the same with others. See II Tim. 2:2

Can we come up with a better strategy than Jesus? Ephesians 4:11-13 shows us that Paul followed the same strategy. So, we who are in the church today are also to follow the same strategy. "It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ." (Ephesians 4:11-13) Men gifted by God are to equip others to do the ministry. Paul's pattern matched Jesus' pattern. He chose Timothy to be with him. Then, he urged Timothy to follow the same pattern with others. "And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others." (II Timothy 2:2)

At the end of Jesus' ministry on earth, He urged His followers to follow the same pattern "to the very end of the age." "Then Jesus came to them and said, 'All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.'"
(Matthew 28:18-20)

"that they might be with him" The verb is in the present tense—that they "might" continually "be with him."

"and to have authority to drive out demons." Part of their apostolic commissioning was that Jesus gave them His "authority" over "demons." There is no indication that all believers have this same authority over "demons."

"These are the twelve he appointed: Simon (to whom he gave the name Peter); James son of Zebedee and his brother John (to them he gave the name Boanerges, which means Sons of Thunder); Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot" Who were these men Jesus chose? Who were these whom Jesus sent out into the harvest field on that day? They were ordinary men. Jesus did not choose men because of their worldly abilities or their high rank in society, but He chose them because they were receptive to His rule in their hearts. They became His laborers because they wanted to be with Him; and they were willing to pay whatever cost would be required to do that.

Jesus chose "twelve" to "be with him" who, apart from their relationship with Him would not have been unified. Two were on completely opposite sides of the political spectrum. One opposed the Roman rule and another was part of the Roman rule. "Matthew" the tax collector had sided with the Romans, for he had collected taxes for them. "Simon the Zealot" was part of the group that was conspiring against and seeking to overthrow the Romans. Yet, these two men became united followers of Jesus Christ. Then, you have "James" and "John" whom Jesus called "Sons of Thunder." Then, you have doubting "Thomas." Yet, they all became part of Jesus' inner circle and were the unified followers of Jesus Christ. "All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had." (Acts 4:32) See Matt. 10:2-4; Lk. 6:14-16; and Acts 1:13 for other lists of the "twelve" "apostles."

"Thaddaeus" is called Judas in Jn. 14:22: "Then Judas (not Judas Iscariot) said, 'But, Lord, why do you intend to show yourself to us and not to the world?'" "Bartholomew" is also called Nathaniel. See Jn.1:45-49, 21:2

9. Jesus meets opposition from family and religious leaders (3:20-30)

a. Jesus is criticized by His family for not putting His own needs before the needs of others. (3:20-21)
"Then Jesus entered a house, and again a crowd gathered, so that he and his disciples were not even able to eat. When his family heard about this, they went to take charge of him, for they said, 'He is out of his mind.'"

Thought Question: Why do you believe that His "family" thought that He was "out of his mind"?

Sometimes, it is friends and family that become obstacles to those who are wholeheartedly seeking to obey God. Jesus and his disciples were so focused on the needs of others that they "were not even able to eat." His "family heard" about this and they concluded that He was "out of his mind."

Barclay summarizes how they might have concluded that He was "out of his mind." "Jesus had left home and the carpenter's business at Nazareth. No doubt it was a flourishing business from which he could at least have made a living; and quite suddenly he had flung the whole thing up and gone out to be a wandering preacher. No sensible man, they must have been thinking, would throw up a business where the money came in every week to become a vagrant who had not any place to lay his head. . . . Jesus was obviously on the way to a head-on collision with the orthodox leaders of his day. There are certain people who can do a man a great deal of harm, people on whose right side it is better to keep, people whose opposition can be very dangerous. No sensible man, they must have been thinking, would ever get up against the powers that be, because he would know that in any collision with them he would be bound to come off second best. No one could take on the Scribes and the Pharisees and the orthodox leaders and hope to get away with it. . . . Jesus had started a little society of his own—and a very queer society it was. . . . He had thrown away security. . . He had thrown away safety. . . He had shown himself utterly indifferent to the verdict of society." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press." Today, if we are wholeheartedly obedient to Christ, there will also be those who will think that we also are "out of" our minds.

b. Jesus is accused of being possessed by Beelzebub by the religious leaders. (3:22-30)
"And the teachers of the law who came down from Jerusalem said, 'He is possessed by Beelzebub! By the prince of demons he is driving out demons.' So Jesus called them and spoke to them in parables: 'How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house cannot stand. And if Satan opposes himself and is divided, he cannot stand; his end has come. In fact, no one can enter a strong man’s house and carry off his possessions unless he first ties up the strong man. Then he can rob his house. I tell you the truth, all the sins and blasphemies of men will be forgiven them. But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.' He said this because they were saying, 'He has an evil spirit.'"

Thought Question: What would you say to someone who was concerned that he or she had committed the blasphemy "against the Holy Spirit"?

"And the teachers of the law who came down from Jerusalem said, 'He is possessed by Beelzebub! By the prince of demons he is driving out demons.'" These religious leaders concluded that Jesus was not empowered by God, but was empowered by Satan. Matthew and Luke describe this accusation as coming after Jesus delivered a demon-possessed man from a demon. See Matt. 12:22-23 and Luke 11:14

"Beelzebub" "Baal-Zebub was worshipped in Ekron (2 Ki 1:2-3, 6, 16) The name means 'lord of the flies,' a deliberate change by the followers of the Lord (Yahweh) to ridicule and protest the worship of Baal-Zebul ('Baal the Prince') a name known from ancient Canaanite texts." "NIV Study Bible notes on Judges 10:6." The name came to be used to describe Satan. "Ekron" is a city in Philistia. Here, Satan is called "the prince of demons," which is another name for Satan. So, they concluded that Jesus was in league with and empowered by Satan; not in league with and empowered by the Holy One.

"So Jesus called them and spoke to them in parables: 'How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house cannot stand. And if Satan opposes himself and is divided, he cannot stand; his end has come.'"

Jesus starts out by pointing out that it is illogical that "Satan" would battle against himself. A general does not divide his army and have them fight against each other. In other words, why would "Satan" be motivated to fight against himself? It makes no sense.

"In fact, no one can enter a strong man’s house and carry off his possessions unless he first ties up the strong man. Then he can rob his house." Jesus was defeating "Satan," not in league with him. He uses a parable to explain this. A thief cannot rob from a house while the owner is there unless he "ties up the" owner. Jesus could not cast "demons" out of Satan's kingdom unless He was more powerful than "Satan." Jesus is stating here that He is more powerful than "Satan" and that, therefore, "Satan" was unable to stop Him from doing it.

"I tell you the truth, all the sins and blasphemies of men will be forgiven them. But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.' He said this because they were saying, 'He has an evil spirit.'" By saying that the Son of God was in league with the devil was blasphemy. Matthew adds these words: "Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come." (Matthew 12:32) People can say evil against Jesus Christ when they really do not understand Who it is that they are speaking evil of. But, when God's Spirit moves in their heart and mind, revealing who Jesus is, and they then turn their heart against Him, they are rejecting their only means of salvation. See I Tim. 1:13 Then, they are committing the blasphemy "against the Holy Spirit."

Years ago, a young man came to me because he believed that he had committed the blasphemy "against the Holy Spirit." John Bunyan, the author of Pilgrim's Progress, also believed he had done something like this. Is it something that we can do in a weak moment, and then regret it later? Peter in a weak moment denied that he was part of Jesus' followers. At that point, he publicly separated himself from being a follower of Jesus. Obviously, Jesus forgave him and even gave him a significant role in His ministry. See Matt. 26:69-75; Jn. 21:15-19

It is my belief from what I see in the Bible, that if you are worried about whether or not you have committed this blasphemy, then you have not committed it. Those who have committed this horrible "blasphemy against the Spirit" have reached the last stage of hardness, and no longer desire to have a relationship with God. Here is one Bible commentator's answer to someone who is concerned that he or she has blasphemed "against the Holy Spirit." "The sin is unforgivable only because it reflects a heart too hard to repent." "Matthew by Craig Keener. Copyright 1997 by Intervarsity Press."

The promise in James 4:6-10 still applies to all who want God's forgiveness. "But he gives us more grace. That is why Scripture says: 'God opposes the proud but gives grace to the humble.' Submit yourselves, then, to God. Resist the devil, and he will flee from you. Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. Humble yourselves before the Lord, and he will lift you up." That promise is made to everyone. But the person who is completely hardened to God has permanently chosen against humbling himself or herself before God.

These words of Jesus are a warning to the "teachers of the law" of His time that if they continued to harden their hearts, they could go so far in the hardening of their hearts that they could commit the blasphemy "against the Holy Spirit" and be unable to turn to Him and be forgiven They, by saying that Jesus was of the devil, had already blasphemed Jesus, and they were very near to also blaspheming "against the Holy Spirit." But, they still could repent. And there may have been some of those that were listening to Him that did repent later. See Acts 2:36-41, 6:7

10. Jesus describes those who are His true family. (3:31-35)
"Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him. A crowd was sitting around him, and they told him, 'Your mother and brothers are outside looking for you.' 'Who are my mother and my brothers?' he asked. Then he looked at those seated in a circle around him and said, 'Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.'"

Thought Question: What do these verses tell us about the Roman Catholic belief about Mary the mother of Jesus?

"Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him. A crowd was sitting around him, and they told him, 'Your mother and brothers are outside looking for you.'" Luke tells us that Jesus' family " . . . were not able to get near him because of the crowd." (Luke 8:19) It was so crowded inside of the house that Jesus' family were unable to get close to Him. Some saw this as inappropriate—His family should be with Him inside of the house.

Jesus' family had come to rescue Him from His heavy schedule. They thought He was taking on too much, and needed to back off from overburdening Himself. See 3:21

"'Who are my mother and my brothers?' he asked. Then he looked at those seated in a circle around him and said, 'Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.'" Do we want to grow in a close family relationship with Jesus? Here, we are told how to do that: obey God's will. Here, Jesus contrasts His earthly family with His eternal family. His eternal family are those who are obedient members of His kingdom rule. We are in His family if we are also in His kingdom—we are in His family when He rules in our hearts.

Why do you believe Jesus emphasized the importance of the family of God over His earthly family? Ray Stedman gives the following answer to this question: "When there is a conflict between what God says, the demands of God in our life, and the advise and counsel of our relatives according to the flesh, it is the Word of God that has primacy. It must be the deciding factor in our life." "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books."

11. The parables of God's kingdom (4:1-34)

a. The Parable of the Soils (4:1-9)
"Again Jesus began to teach by the lake. The crowd that gathered around him was so large that he got into a boat and sat in it out on the lake, while all the people were along the shore at the water’s edge. He taught them many things by parables, and in his teaching said: 'Listen! A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants were scorched, and they withered because they had no root. Other seed fell among thorns, which grew up and choked the plants, so that they did not bear grain. Still other seed fell on good soil. It came up, grew and produced a crop, multiplying thirty, sixty, or even a hundred times.' Then Jesus said, 'He who has ears to hear, let him hear.'"

Thought Question: Who do you know who are new "good soil" people?

This parable actually describes what was taking place as Jesus taught. He knew that His teachings were hitting different types of soil. He divides the people in the crowd into four types of "soil." Jesus looked at the large crowds that followed Him in a realistic way. He realized that only a portion of them were truly accepting and benefitting from His messages. They were the "good soil" people.

Jesus was like a "farmer" spreading "seed" on four different types of "soil." The "seed" that landed on the "path" did not penetrate the hardened "soil" of the "path." This "seed" provided a ready meal for the "birds." The next "soil" where the "seed" landed was "rocky." The sun-heated rocks caused the "seed" to sprout quickly; but it also died quickly, for the "soil" was "shallow." Still another "soil" where the "seed" landed had the seeds of "thorns" already present in the "soil." So, the "thorns" "grew up" alongside of the good plants and "choked" them out. And, finally, there was some "seed" that landed on "good soil." The farmer was not able to tell by sight which "soil" was the "good soil' and which "soil" was the bad "soil." He found out which soil was "good soil" when it yielded a good crop. So, we cannot tell who the "good soil" people are until we see which people become Christians and grow in their Christian life.

b. Jesus explains why He spoke in parables. (4:10-12)
"When he was alone, the Twelve and the others around him asked him about the parables. He told them, 'The secret of the kingdom of God has been given to you. But to those on the outside everything is said in parables so that, they may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven!'"

Thought Question: Why do you believe some had little interest in understanding these "parables" then and some have little interest in understanding them today?

Jesus, here, divides people into two broad categories. There are those who are hungry to understand the truths of God's kingdom. We can see here what they are like. Like "the Twelve and the others," they are eager to understand Jesus' teachings. They were seeking to understand the meaning of the parables. In short, they want to be part of Jesus' kingdom and they want Him to be their King.

On the "outside," though, there are those who have no desire to be part of His kingdom. They listened to His "parables," but had little or no interest in discovering the meaning of them. If they had listened and sought to understand the meaning of His stories, they would have turned from their self-centered life and they would have been "forgiven." But they were "ever seeing but never perceiving, and ever hearing but never understanding." Here, Jesus quotes Isaiah 6:9-10: "He said, 'Go and tell this people: “Be ever hearing, but never understanding; be ever seeing, but never perceiving.” Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.'" (Isaiah 6:9-10)

Jesus and Isaiah were not saying these words with a tone of anger, but with a tone of sadness. He spoke with a similar tone when He said the words for at the end of Matthew 23: "O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing." (Matthew 23:37)

c. The meaning of the Parable of the Soils (4:13-20)
"Then Jesus said to them, 'Don’t you understand this parable? How then will you understand any parable? The farmer sows the word. Some people are like seed along the path, where the word is sown. As soon as they hear it, Satan comes and takes away the word that was sown in them. Others, like seed sown on rocky places, hear the word and at once receive it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. Still others, like seed sown among thorns, hear the word; but the worries of this life, the deceitfulness of wealth and the desires for other things come in and choke the word, making it unfruitful. Others, like seed sown on good soil, hear the word, accept it, and produce a crop—thirty, sixty or even a hundred times what was sown.'"

Thought Question: How are these words of Jesus helpful to you?

"Then Jesus said to them, 'Don’t you understand this parable? How then will you understand any parable? The farmer sows the word. Some people are like seed along the path, where the word is sown. As soon as they hear it, Satan comes and takes away the word that was sown in them.'" The hardened "soil" of the "path" represents those who are so hardened to God's truth that it makes no sense to them and has no relevance to them at all. There were many in the crowd that followed Jesus around who were like this hardened "soil." The Pharisees, for example, were for the most part like this. The thrill seekers who were there to see the miracles were like this. Most in our world are like this. I can remember when I was like this. Maybe, you can remember when you were like this also.

How does "Satan" come and take "away the word that was sown in them"? It can take place when someone hears God's "word" and, then, someone else states how ridiculous these religious people are; and that person immediately rejects what they have heard. "but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles," (I Corinthians 1:23) It can happen because of a worldly heart that immediately focuses on some fleshly delight. It can happen because or a bitter and resentful heart, or in many other ways. "The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God." (II Corinthians 4:4)

"'Others, like seed sown on rocky places, hear the word and at once receive it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away.'" The "rocky soil" represents those who hear God's truth half-heartedly. It impacts them intellectually or emotionally, but it does not go deeply down into their hearts. They are excited until it costs them something. Then, for them, following Christ is not worth it; and the flame quickly burns out. Most have known some who have been like this. "They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us." (I John 2:19)

"'Still others, like seed sown among thorns, hear the word; but the worries of this life, the deceitfulness of wealth and the desires for other things come in and choke the word, making it unfruitful.'" This is the person who hears the words about God's kingdom, but still has selfish goals in his or her heart. He or she still treasures what the world outside of Christ has to offer. They do not see Jesus' kingdom as the greatest treasure of all. See Matt. 6:19-21, 33-34, 13:44-46; I Jn. 2:15-17

Today, the world offers much more to us than it did in Jesus' time. There now are all kinds of technology to entertain us and to captivate us. There is worldwide travel, smart phones in our pockets that give us access to every type of allurement, and much more. Our wants can easily come to be seen as our needs. If worldly desires fill our hearts, it is not long before God's rule in our hearts is crowded out.

"Others, like seed sown on good soil, hear the word, accept it, and produce a crop—thirty, sixty or even a hundred times what was sown.'" This "soil" represents those who see God's kingdom as the greatest treasure of all, and are willing to forsake all to follow Jesus. They will reproduce a crop that goes way beyond the word of God's impact on them.

"'produce a crop—thirty, sixty or even a hundred times what was sown.'" These different numbers may represent different levels of giftedness. In the Parable of the Talents, there was one who was given five talents (one talent equals a weight of a metal like gold or silver), another was given two talents, and one was given one talent. See Matt. 25:14-30 If Jesus was speaking here of different levels of giftedness, some who are more gifted will multiply themselves more than those who are less gifted. Another possibility is that those who multiply themselves more will be those who are more dedicated to the ministry than others.

d. The lamp on a stand (4:21-25)
"He said to them, 'Do you bring in a lamp to put it under a bowl or a bed? Instead, don’t you put it on its stand? For whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open. If anyone has ears to hear, let him hear.' 'Consider carefully what you hear,' he continued. 'With the measure you use, it will be measured to you—and even more. Whoever has will be given more; whoever does not have, even what he has will be taken from him.'"

Thought Question: What do these verses tell us about why Jesus spoke in "parables"?

"He said to them, 'Do you bring in a lamp to put it under a bowl or a bed? Instead, don’t you put it on its stand? For whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open. If anyone has ears to hear, let him hear.'" Jesus speaking in parables was not meant to conceal truth. Putting truth "under a bow or a bed" would prevent the light from being seen; which would mean that it would not accomplish its purpose. So, the truth Jesus shared in parables was not meant to conceal truth, but it was meant to help it to be better revealed. The "concealment is a means to revelation." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

There are many truths that were once concealed, but now have been revealed. We enjoy mysteries. They motivate us to want to search until the mystery is unraveled and it becomes clear to us. We have labored for years to find cures for diseases. Some of the mysterious causes of some diseases are now well known to us; others are still mysteries to us. We enjoy watching mystery shows. God's mysteries are meant to create a searching heart in us, so that we will eagerly seek to understand God's mysterious ways. Jesus' parables were not meant to conceal truth, but to entice the searching heart to better understand God's ways. "'If anyone has ears to hear, let him hear.'"

"'Consider carefully what you hear,' he continued. 'With the measure you use, it will be measured to you—and even more. Whoever has will be given more; whoever does not have, even what he has will be taken from him.'" Pursuing truth and seeking to apply truth to our lives, will lead to us receiving "even more" truth and being able to apply even "more" truth in our lives. But, if we do not apply truth, that truth will begin to fade both from our understanding and, then, it will fade from our life. Years ago, I memorized the book of James. I have learned that those verses in James that I have quoted in some ministry situations have stuck with me through the years—I can still repeat them quite easily. But those verses I have not repeated are no longer freshly in my memory. So, what we listen to in the Bible and apply to our lives will lead to us being able to understand still more parts of God's word and to our being apply to apply them to our lives as well.

"The degree to which a believer attains in grace, is ever set before us as closely connected with his own diligence in the use of means, and his own faithfulness in living fully up to the light and knowledge which he possesses." "Taken from Expository Thoughts of the Gospels by J. C. Ryle." "The sluggard craves and gets nothing, but the desires of the diligent are fully satisfied." (Proverbs 13:4) "Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth." (II Timothy 2:15) See James 1:22-25; Ps. 119:97-105

e. The Parable of the Growing Seed (4:26-29)
"He also said, 'This is what the kingdom of God is like. A man scatters seed on the ground. Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.'"

Thought Question: How are these words of Jesus an encouragement to you?

"Expositors says, 'This new parable refers to the disciples as representing the fertile soil, and is a pendant [an additional thought] to the parable of the Sower, teaching that even in the case of the fourth type of hearers the production of fruit is a gradual process demanding time." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

God's Word sown in a person who is good soil starts a mysterious growth process, just like a "seed" sown in physical good soil starts a mysterious growth process. I Corinthians describes this concept in a different way. "I planted the seed, Apollos watered it, but God made it grow. So neither he who plants nor he who waters is anything, but only God, who makes things grow." (I Corinthians 3:6-7) See also Jn. 3:8

This parable is an encouragement to all who share Gods truth with others. When God's Word finds good soil, it will grow. But, much of that growth will be invisible and not immediately visible. So, when we plant a "seed" in good soil, much of the growth will take place out of our sight.

"As Jesus draws the picture, this farmer goes out to sow. It is hard work as he sows the field, but this is what he can do. But then he goes home and goes to bed. He does not sit up all night biting his fingernails, wondering if the seed fell in the right places or whether it will take root. Nor does he rise the next morning and go out and dig it up to see whether or not it has sprouted yet." "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books."

So, we are to sow God's Word and trust God to produce a crop and growth in that crop. Where there is life from God, there will also be growth.

f. The Parable of the Mustard Seed (4:30-34)
"Again he said, 'What shall we say the kingdom of God is like, or what parable shall we use to describe it? It is like a mustard seed, which is the smallest seed you plant in the ground. Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds of the air can perch in its shade.' With many similar parables Jesus spoke the word to them, as much as they could understand. He did not say anything to them without using a parable. But when he was alone with his own disciples, he explained everything."

Thought Question: How is the "parable" of the "mustard seed" an encouragement to you? (How has the gospel shared with you and shared by you grown in your life or in the lives of others?)

"Again he said, 'What shall we say the kingdom of God is like, or what parable shall we use to describe it? It is like a mustard seed, which is the smallest seed you plant in the ground." The simplest and most likely meaning of this "parable" is that Jesus meant that as a tiny "seed" grows into a tree that is large enough for birds to roost in it; so "the kingdom of God" was about to start very small but would grow until it became very large. The church did start very small and has grown into the worldwide movement that it is today. This promise of amazing growth would have encouraged and given hope to Jesus' early disciples.

"One of the Talmudists describes the mustard-plant as a tree, of which the wood was sufficient to cover a potter's shed. Another says that he was wont to climb into it as men climb into a fig tree. Professor Hacket says that on the plain of Akka, toward Carmel, he found a collection of mustard-plants from six to nine feet high, with branches from each side of a trunk an inch or more in thickness. Dr. Thomson relates that near the bank of Jordan he found a mustard tree more than twelve feet high." "Taken from Word Studies by M. R. Vincent. Copyright 1972 by Associated Publishers and Authors." See Ezek. 17:22-24

The disciples' ministry started in a small region of the world with the simple gospel message—a message which was "a stumbling block to Jews and foolishness to Gentiles." (I Corinthians 1:23) But, God has used their ministry and message to bring life from above to millions. And this simple message has spread around the world and has reached us today. How does this apply to us? We feel that we are small and unimportant, but our message from God still has the potential of a "mustard seed." It can start small, but grow to unusual size. May we be encouraged to continue in God's work, knowing that we are planting "seed" that God can use to grow large trees for His purposes.

"'Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds of the air can perch in its shade.' With many similar parables Jesus spoke the word to them, as much as they could understand. He did not say anything to them without using a parable. But when he was alone with his own disciples, he explained everything."

Here, we learn that Jesus taught His closest followers beyond what is recorded for us in the Gospel accounts—for he gave them "many similar parables." Also, we see that He began His teaching at an elementary level. He used earthly stories to explain spiritual truths.

"he explained everything." A good pastor and Bible teacher attempts to explain the Bible in terms that their church and class will understand. This is called Bible exposition: first, interpreting the Bible and, then, showing its application to our lives.

12. Jesus calms the storm (4:35-41)
"That day when evening came, he said to his disciples, 'Let us go over to the other side.' Leaving the crowd behind, they took him along, just as he was, in the boat. There were also other boats with him. A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, 'Teacher, don’t you care if we drown?' He got up, rebuked the wind and said to the waves, 'Quiet! Be still!' Then the wind died down and it was completely calm. He said to his disciples, 'Why are you so afraid? Do you still have no faith?' They were terrified and asked each other, 'Who is this? Even the wind and the waves obey him!'"

Thought Question: What is a recent storm that has come into your life? How does this story relate to your storm?

"That day when evening came, he said to his disciples, 'Let us go over to the other side.' Leaving the crowd behind, they took him along, just as he was, in the boat. There were also other boats with him. A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, 'Teacher, don’t you care if we drown?'"

Storms like this were quite common on the Sea of Galilee. "In one sense this was a very ordinary scene on the Sea of Galilee. The Sea of Galilee is small; it is only thirteen miles from north to south and eight miles from east to west at its widest. The Jordan valley makes a deep cleft in the surface of the earth, and the Sea of Galilee is part of that cleft. It is 680 feet below sea level. That gives it a climate which is warm and gracious, but it also creates dangers. On the west side there are hills with valleys and gullies; and, when a cold wind comes from the west, these valleys and gullies act like gigantic funnels. The wind, as it were, becomes compressed in them, and rushes down upon the lake with savage violence and with startling suddenness, so that the calm of one moment can become the storm of the next. The storms on the Sea of Galilee combine suddenness in a unique way." "Taken from The Gospel of Matthew by William Barclay Volume 1. Copyright 1975 by The Westminster Press."

Storms are also quite common in our lives. "Christ's service does not exempt His servants from storms." "Taken from Expository Thoughts of the Gospels by J. C. Ryle." And when they occur, do we not also feel like God is asleep and unconcerned about what we are going through? Do we not also often panic rather trust God?

"There were also other boats with him." Those in the "other boats" would provide additional testimony that what is reported in the three Gospels about this event actually occurred. See Matt. 8:23-27; Lk. 8:22-25

"Jesus was in the stern, sleeping on a cushion." Jesus was not superhuman. He had a body like ours and He also got tired after a long day of ministry and stress. Jesus understands what it is like to get tired, for He also got tired. "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin." (Hebrews 4:15)

"'Teacher, don’t you care if we drown?'" Jesus also understands when we do what these "disciples" did. We also can feel like God is not paying attention and doing something immediately when storms come into our lives. But, as He did here with the "disciples," He can use these storms to teach us that though our world can appear to be out of control, it is never out of His control.

"He got up, rebuked the wind and said to the waves, 'Quiet! Be still!' Then the wind died down and it was completely calm. He said to his disciples, 'Why are you so afraid? Do you still have no faith?' They were terrified and asked each other, 'Who is this? Even the wind and the waves obey him!'"

That must have been a stunning experience. A furious storm suddenly changes to a peaceful sea after a few words from Jesus. Was there ever a more teachable moment than that? Gently, He asks them "Why" were "you so afraid? Do you still have no faith?" He has gently said that to me. Has He also said that to you?

"'Quiet! Be still!'" "'Be still' is phimoo 'to close the mouth with a muzzle, to muzzle,' used of muzzling an ox . . . ["be still" is] perfect imperative. 'Be muzzled and stay that way.'" "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

"They were terrified and asked each other, 'Who is this? Even the wind and the waves obey him!'" Obviously, they were not expecting Jesus to calm the storm so dramatically. In our corner of the world, the Seattle Seahawks just defeated the Green Bay Packers after we expected them to stay hopelessly behind. It was a stunning and unexpected victory that got them into the National Football league's Super Bowl. Obviously, God has abilities infinitely beyond that of a football team. He still does wonders that we do not expect. No storm is out of His control. It is our responsibility to be people of faith who remember who it is that we are putting our trust in—Almighty God!

13. Jesus heals a demon-possessed man. (5:1-20) See Matt. 8:28-34; Lk. 8:26-39
"They went across the lake to the region of the Gerasenes. When Jesus got out of the boat, a man with an evil spirit came from the tombs to meet him. This man lived in the tombs, and no one could bind him any more, not even with a chain. For he had often been chained hand and foot, but he tore the chains apart and broke the irons on his feet. No one was strong enough to subdue him. Night and day among the tombs and in the hills he would cry out and cut himself with stones."

Thought Question: What are some signs of demonic possession that were exhibited by this man?

"They went across the lake to the region of the Gerasenes." Luke and Mark say "the region of the Gerasenes," whereas, Matthew says "the region of the Gadarenes." Gadara was a city "six mile southeast of the sea of Galilee." Gerasa was "located about 35 miles southeast of the sea." "Both quotes from NIV Study Bible note on Matt. 5:8." There was another city that that may have had ties to Gerasa. "Gerasa, located about 35 miles southeast of the Sea of Galilee, may have had holdings on the east shore of the Sea, giving its name to a small village there now known as Khersa. About one mile south is a fairly steep slope within 40 yards of the shore, about two miles from there are cavern tombs that appear to have been used as dwellings. "NIV Study Bible note on Mk. 5:1." Suffice it so say that this region was located in a spot where it could be called "the region of the Garasenes" or the "region of the Gadarenes."

"When Jesus got out of the boat, a man with an evil spirit came from the tombs to meet him. This man lived in the tombs, and no one could bind him any more, not even with a chain. For he had often been chained hand and foot, but he tore the chains apart and broke the irons on his feet. No one was strong enough to subdue him. Night and day among the tombs and in the hills he would cry out and cut himself with stones."

We can see immediately and clearly that this man was in a terrible state. He lived in the worst of places—"in the tombs." He was a danger to other people. They tried to protect themselves from him by chaining him up, but he had supernatural strength from the demons in him and broke the chains. And, "no one was strong enough to subdue him." He was even a danger to himself—he "cut himself with stones." Furthermore, he was in constant agony: "night and day among the tombs and in the hills he would cry out." See also 1:21-28, 3:11, 9:14-32 Also, see my notes on 1:21-28

The KJV translates what in the NIV is "evil spirit" as "unclean spirit." The updated 2011 edition of the NIV translates it "impure" spirit. The Greek word is akarhartos, which simply means, "not clean" or "not pure." The unclean "spirit" had driven him to a place of death, uncleanness, and impurity. In the next verses we will see that this man had many "evil" spirits.

"When he saw Jesus from a distance, he ran and fell on his knees in front of him. He shouted at the top of his voice, 'What do you want with me, Jesus, Son of the Most High God? Swear to God that you won’t torture me!' For Jesus had said to him, 'Come out of this man, you evil spirit!' Then Jesus asked him, 'What is your name?' 'My name is Legion,' he replied, 'for we are many.' And he begged Jesus again and again not to send them out of the area."

Thought Question: What evidence is there that this man was not suffering from mental illness but demonic possession?

"When he saw Jesus from a distance, he ran and fell on his knees in front of him. He shouted at the top of his voice, 'What do you want with me, Jesus, Son of the Most High God? Swear to God that you won’t torture me!'" A clear proof that this man did not suffer from some type of mental disease is that the head "evil spirit" within the man immediately recognized that the "Son of the Most High God" had authority over him. Also, this "spirit" "shouted." See James 2:19 The fact that the demon spoke makes it clear that the man's problem was that an evil being indwelt him. His suffering was not because of some sickness or a mental illness.

"Swear to God that you won’t torture me!'" Matthew tells us that the demon also said the following: "'What do you want with us, Son of God?' they shouted. 'Have you come here to torture us before the appointed time?'" (Matthew 8:29)

Matthew also tells us that there were "two demon-possessed men." (Matt. 8:28) It appears that Mark and Luke focuses on the more prominent demon-possessed man.

"For Jesus had said to him, 'Come out of this man, you evil spirit!'" For this demon to "come out of this man," he must first have been inside of the "man."

"Then Jesus asked him, 'What is your name?' 'My name is Legion,' he replied, 'for we are many.'" This was not one demon, but a "Legion" of demons that was in him. Since a "Legion" was more than 6,000 men, he was indwelt by multiple demons. Again, it appears that the demon that was speaking was the spokesman for the other demons.

"And he begged Jesus again and again not to send them out of the area." The demons were terrified that Jesus would cast them into the eternal the abyss at that moment. This demon did not want to be thrown into the abyss where the most evil demons are now imprisoned. "And they begged him repeatedly not to order them to go into the Abyss." (Luke 8:31) "And the angels who did not keep their positions of authority but abandoned their own home—these he has kept in darkness, bound with everlasting chains for judgment on the great Day." (Jude 6) "For if God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment;" (II Peter 2:4) For reasons that we do not know, Jesus granted them their repeated plea.

"A large herd of pigs was feeding on the nearby hillside. The demons begged Jesus, 'Send us among the pigs; allow us to go into them.' He gave them permission, and the evil spirits came out and went into the pigs. The herd, about two thousand in number, rushed down the steep bank into the lake and were drowned. Those tending the pigs ran off and reported this in the town and countryside, and the people went out to see what had happened. When they came to Jesus, they saw the man who had been possessed by the legion of demons, sitting there, dressed and in his right mind; and they were afraid. Those who had seen it told the people what had happened to the demon-possessed man—and told about the pigs as well. Then the people began to plead with Jesus to leave their region."
Thought Question: Why did these people want Jesus "to leave their region"? (Didn't He enable this man to be delivered from the power of Satan?)

We are left with a number of unanswered questions. Why did Jesus allow the demons to go into the "pigs"? Why did He send the demons into the "pigs" knowing they would destroy the "pigs"? The fact that the demons entered the "pigs" and led them to their death made it clear that the demons were real beings who had been the cause of this man's self-destructive and bizarre behavior. Also, the fact that "two thousand" "pigs" died makes it clear that countless demons had been indwelling this "man." Furthermore, the destruction of the "pigs" demonstrated in a very dramatic fashion Jesus' authority over the demons.

We who are Christians have also been freed from Satan's power over us. "As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath. But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved." (Ephesians 2:1-5) "Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death—that is, the devil— and free those who all their lives were held in slavery by their fear of death." (Hebrews 2:14-15) See also Eph. 6:10-18; II Cor. 10:3-5

"Those tending the pigs ran off and reported this in the town and countryside, and the people went out to see what had happened. When they came to Jesus, they saw the man who had been possessed by the legion of demons, sitting there, dressed and in his right mind; and they were afraid. Those who had seen it told the people what had happened to the demon-possessed man—and told about the pigs as well. Then the people began to plead with Jesus to leave their region."

Why did the people of the town not rejoice when they saw the miraculous deliverance and transformation of this "man"? Why did they, instead, want Jesus to leave their "region"? We learn here "they were afraid." They could have been "afraid" that they might also lose some of their property as the pig-owners had lost their "pigs." Also, they may feared Jesus and His power—a power that far exceeded their own power. We get fearful when we feel like we are not in control of what is happening in our lives. Certainly, these people felt they were not in control of what was happening when Jesus was around. All of this abnormal commotion was too much for them. They wanted their lives to get back to normal.

During the commotion caused by the Jesus' people of the 60s, I saw many church people wanting these excited young people to stop disturbing their comfortable routines. I was one of those young people, and I was blessed by a church that gladly adjusted to us and welcomed us in (Peninsula Bible Church in Palo Alto, California).

"As Jesus was getting into the boat, the man who had been demon-possessed begged to go with him. Jesus did not let him, but said, 'Go home to your family and tell them how much the Lord has done for you, and how he has had mercy on you.' So the man went away and began to tell in the Decapolis how much Jesus had done for him. And all the people were amazed."

On other occasions where someone was healed, Jesus commanded them not to tell anyone. "See that you don’t tell this to anyone. But go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them." (Mark 1:44) See also Matt. 9:30; Lk. 4:41 Why does Jesus urge this "man" who was delivered from the demons to go out and tell his "family" what He had done for him, when He told the others not to tell anyone? A possible reason why Jesus told others not to tell anyone and told this healed "man" to tell his "family" is that in the other cases He was in Jewish territory and here He is in Gentile territory. Telling of His healing to the Jews would have led them to seeking to make Him their Messiah-King—with a goal of Him leading them to overthrow the Romans. It would have also led the religious leaders to arrest Him before God's timing for this to occur.

So, here, the "man" who was miraculously delivered from the demons is not allowed to follow Jesus, but he is encouraged to go and be a missionary for Him in a Gentile region ("Decapolis"). In a sense, he was called by Jesus to be a missionary in a land foreign to the Jewish nation. So, some are called to leave our country and be missionaries to other lands.

A lesson for us all is found here. What we want to do is not always in line with what Jesus wants us to do. "Trust in the Lord with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight." (Proverbs 3:5-6)

This demonically controlled outcast from society probably had not seen his "family," friends, and community for some time. And, certainly, they knew of his wretched and demon-plagued state. Now, they would see him totally sane and transformed. What an open door this provided for him to share the good news that Jesus could change their lives also!

"Decapolis" This was Gentile land east of the Jordan River between the Sea of Galilee and the Dead Sea. "A loose league of free [relatively independent from Roman administration] cities . . . characterized by high Greek culture." "NIV Study Bible note on Matt. 4:25." "The word 'Decapolis" is the transliteration of two Greek words meaning 'ten cities.'" "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

"'Go home to your family . . . '" The KJV says, "Go home to thy friends." The NIV translation is a better translation. "The Greek is rather here, 'Go into your home to your own.'' That is, he was directed by our Lord to testify to his own flesh and blood, his own family." "Wuest."

14. Jesus raised Jairus' daughter from the dead and heals a woman who was continually bleeding. (5:21-43)

"When Jesus had again crossed over by boat to the other side of the lake, a large crowd gathered around him while he was by the lake." Jesus went from the Gentile and eastern side of the Sea of Galilee ("the lake") to the Jewish and Western side of the Sea.

"When Jesus had again crossed over by boat to the other side of the lake, a large crowd gathered around him while he was by the lake. Then one of the synagogue rulers, named Jairus, came there. Seeing Jesus, he fell at his feet and pleaded earnestly with him, 'My little daughter is dying. Please come and put your hands on her so that she will be healed and live.' So Jesus went with him. A large crowd followed and pressed around him."

Thought Question: What do we learn from these verses about what God can use to bring people to seek after Him?

There are many reasons why this "synagogue" ruler would not have come to Jesus. For example, he had one of the highest positions in Jewish society. Under normal circumstances, he would have had no need to come to Jesus. Also, Jesus had healed a man on the Sabbath in a "synagogue." It may have been the "synagogue" where this man ruled. Then, this "synagogue" ruler was coming to a man who had broken the rules of his "synagogue." Or, if it was another "synagogue," Jesus had broken the rules that his "synagogue" also abided by. See Acts 13:13-14

Yet, he did come to Jesus and even "fell at his feet." Why? The circumstances in his life caused him to see that there was no one else that he could turn to. Only Jesus could save the life of his darling 'daughter" who was "dying." Luke tells us she was "a girl of about twelve." (Lk. 8:42)

It is obvious that each of us who are Christians had much that prevented us from coming to Jesus and admitting our need for His help. Jesus used circumstances to bring us to our knees before Jesus (figuratively or actually) to seek His help.

Thought Question: What did Jesus use in your life to bring you to Him seeking His help?

"'My little daughter is dying.'" Matthew says that she had already died. "While he was saying this, a ruler came and knelt before him and said, 'My daughter has just died. But come and put your hand on her, and she will live.'" (Matthew 9:18) Luke explains why both were true. "Then a man named Jairus, a ruler of the synagogue, came and fell at Jesus’ feet, pleading with him to come to his house because his only daughter, a girl of about twelve, was dying." (Luke 8:41-42a) "While Jesus was still speaking, someone came from the house of Jairus, the synagogue ruler. 'Your daughter is dead,' he said. 'Don’t bother the teacher any more.'" (Luke 8:49) It appears that Matthew begins the account after the "daughter" was already dead.

"And a woman was there who had been subject to bleeding for twelve years. She had suffered a great deal under the care of many doctors and had spent all she had, yet instead of getting better she grew worse. When she heard about Jesus, she came up behind him in the crowd and touched his cloak, because she thought, 'If I just touch his clothes, I will be healed.' Immediately her bleeding stopped and she felt in her body that she was freed from her suffering."

Thought Question: Why do you think that this woman "touched" Jesus secretly?

"And a woman was there who had been subject to bleeding for twelve years. She had suffered a great deal under the care of many doctors and had spent all she had, yet instead of getting better she grew worse." Leviticus tells what her twelve years of bleeding were like in the Jewish culture in which she lived. "When a woman has a discharge of blood for many days at a time other than her monthly period or has a discharge that continues beyond her period, she will be unclean as long as she has the discharge, just as in the days of her period. Any bed she lies on while her discharge continues will be unclean, as is her bed during her monthly period, and anything she sits on will be unclean, as during her period. Whoever touches them will be unclean; he must wash his clothes and bathe with water, and he will be unclean till evening." (Leviticus 15:25-27) The constant flow of blood meant that she was constantly unclean.

She had exhausted all the medical help that was available to her. Yet, instead of getting better, she was getting "worse."

"Twelve long weary years had been spent in battling with disease, and relief seemed no nearer than at first." "Taken from Expository Thoughts of the Gospels by J. C. Ryle."

"When she heard about Jesus, she came up behind him in the crowd and touched his cloak, because she thought, “If I just touch his clothes, I will be healed.” Immediately her bleeding stopped and she felt in her body that she was freed from her suffering."

One reason for her coming to Jesus from "behind" is that she who was unclean because of her flow of blood, would cause Jesus to be unclean also. But, she believed that touching Him would lead to her being healed. And that is what happened—"her bleeding stopped and she felt in her body that she was free from her suffering."

Also, her shame also probably led to her secretly touching Jesus. She wanted to be healed without anyone knowing about it. In an instant her shame was gone, for touching Jesus led to instant healing and cleansing. The sick and unclean woman was now both healthy and clean. But, as we see in the next verses, she was unable to stay hidden.

"At once Jesus realized that power had gone out from him. He turned around in the crowd and asked, 'Who touched my clothes?' 'You see the people crowding against you,' his disciples answered, 'and yet you can ask, “Who touched me?” But Jesus kept looking around to see who had done it. Then the woman, knowing what had happened to her, came and fell at his feet and, trembling with fear, told him the whole truth. He said to her, 'Daughter, your faith has healed you. Go in peace and be freed from your suffering.'"

Thought Question: Why do you think that Jesus wanted her to state publically that she had been healed?

This woman wanted to be healed, but she wanted it to happen without anyone noticing that it was happening. She appears to have felt that she could touch Him, be healed, and then disappear back into the crowd. But, suddenly, she became the center of Jesus' and the crowd's attention; for He turned around and asked the crowd, "Who touched my clothes?" She must have wondered, "Is He upset with me? Will He reject me as others have spurned me?" But, she came to Him and "fell at his feet and, trembling with fear, told him" that it was her that had "touched" Him, and that she had been healed when she "touched" Him. Then, her fears were stilled as she heard His kind words: "'Daughter, your faith has healed you. Go in peace and be freed from your suffering.'"

"Who touched my clothes?" Did Jesus lack omniscience at this point? Did He truly not know who had "touched" Him? Some believe that He never lost His omniscience and continued to know everything at all times. Others believe that He emptied Himself of the exercise of His omniscience when He became a man, but was given supernatural knowledge by the Father when it fit the Father's purposes. For example, Jesus knew about Nathaniel being under a fig tree, even though He had not been there to see Nathaniel. See Jn. 1:43-51 The later view, I believe, better fits what is taught in the Bible. Here, then, He did not who it was that had "touched" Him and been healed. See Phil. 2:5-11; Jn. 5:19-23

"'Daughter, your faith has healed you.'" "Faith" in God is the opposite of "faith" in ourselves. As Christians, we are saved by putting our total trust in what Jesus did for us on the cross. This "woman" had put her total trust for healing on Jesus. She believed that He could heal her and that His purpose at that time was to heal all those who came to Him for healing. She was right. Without that "faith," she would have watched as Jesus went by, rather than pushing herself through the crowd until she could "touch" Him.

"While Jesus was still speaking, some men came from the house of Jairus, the synagogue ruler. 'Your daughter is dead,' they said. 'Why bother the teacher any more?'" This "synagogue" "ruler" had been waiting as Jesus focused on this "woman," but he hears the worst. It is too late, his "daughter" is no longer "dying," she is now "dead." The "men" who told him of her death urged him to give up all hope and to not "bother the teacher any more."

But, Jesus is not in a hurry, for waiting accomplished God's purpose. For it was part of His purpose that the "daughter" would die. Soon, Jesus would show "Jairus" His mastery over even death. See Jn. 11:1-37; Lk. 7:11-17

"Ignoring what they said, Jesus told the synagogue ruler, 'Don’t be afraid; just believe.' He did not let anyone follow him except Peter, James and John the brother of James." Jesus ordered this man to stop being fearful. "We have here a present imperative in a prohibition which forbids the continuance of an action already going on. The ruler was fearing. Jesus said, 'Stop fearing.'" "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company." The "just believe" is also a command. Jesus is commanding this "ruler" to replace the fearing with believing.

We might, at this point, wonder: Why has not someone we know been miraculously healed or resurrected? Of course, if faith in Jesus resulted in everyone being resurrected, no one would die. For, everyone who had someone dying like this ruler's "daughter," would cry out and they would all be healed or resurrected—no one would die. But, the healings of Jesus were meant to give us a unique and very important message. It is summed up in Jn. 11:25-26: "Jesus said to her, 'I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die. Do you believe this?'" Jesus' purpose was not to heal every person on earth or to resurrect every person from the dead. Rather, He was demonstrating here that He has power over death. If we believe in Him—in His death for our sins and His resurrection from the dead, our physical death will be temporary and it will be followed by resurrection to eternal life. The resurrection of this ruler's "daughter" powerfully demonstrated to us all that Jesus has absolute power over death.

"He did not let anyone follow him except Peter, James and John the brother of James. When they came to the home of the synagogue ruler, Jesus saw a commotion, with people crying and wailing loudly." "The scene at the home would have discouraged anybody! The professional mourners were already there, weeping and wailing, and a crowd of friends and neighbors had gathered. Jewish people in that day lost no time or energy in showing and sharing their grief. The body of the deceased would be buried that same day, after being washed and anointed." "Taken from Be Compassionate on Luke 8:51-53 by Warren Wiersbe. Copyright 1998 by David C. Cook."

"He did not let anyone follow him except Peter, James and John the brother of James." Why did Jesus take only the these three to be with Him to be witnesses of what was about to occur. It may be that there would not have been room in the home for more people. Leon Morris suggests in his commentary on Luke that Jesus did not want the young girl to come to life surrounded by a huge mob of people. It was Jesus' pattern, though, to restrict the number of His disciples at times to these three disciples. See Mk. 9:2-13, 14:32-42 See also Mk. 13:3

"He went in and said to them, 'Why all this commotion and wailing? The child is not dead but asleep.'" We have here a contrast between belief and unbelief. At the funeral of a believer, there may be those there who believe that the person who died is still living and there may also be those at the funeral who are mourning because they are convinced that he or she is dead and forever gone. Those who do not believe sometimes mock and ridicule those "pie-in-the-sky" people who believe in life after death. Here, their mourning turned to derisive laughter when Jesus said, "The child is not dead but asleep."

"But they laughed at him. After he put them all out, he took the child’s father and mother and the disciples who were with him, and went in where the child was. He took her by the hand and said to her, 'Talitha koum!' (which means, 'Little girl, I say to you, get up!'). Immediately the girl stood up and walked around (she was twelve years old). At this they were completely astonished."

So, the "child's father and mother" and the three "disciples" go into the room where the dead "child" lay. Jesus merely told her to "get up" and the child got up and started walking "around," to the astonishment of them all.

"Talitha koum!" "Peter heard these words spoken in our Lord's native tongue and reports them to Mark. Then Mark interprets them in Greek for his Gentile readers. The Greek language was in common use all over the Roman world at this time. Expositor's says: 'Jesus may have been bilingual, sometimes using Greek sometimes Syriac." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

"He gave strict orders not to let anyone know about this, and told them to give her something to eat." Here, back in Jewish territory, Jesus does not want the people who had witnessed this miracle to "let anyone know about" it. Again, it would accelerate both the people trying to make Him King and the religious Leaders' desire to murder and eliminate Him as threat to their place of prestige and power. In the Gentile region, Jesus exhorted the man delivered from the demons to tell his family. See 5:18-20 But, in the Jewish regions, He exhorted the people not to tell their people about His miracles. See 1:44; Matt. 9:30; Lk. 4:41

Another reason Jesus may not have wanted this miracle reported is that He may not have wanted the people of Israel to expect that He would resurrect every dead person.

"and told them to give her something to eat." It had been some time since she had eaten. Jesus' compassion for this child is seen here. She was alive, but weak and hungry. He asks them to meet her need by giving "her something to eat."

15. Jesus is rejected by His hometown. (6:1-6a) See also Matt. 13:54-58
"Jesus left there and went to his hometown, accompanied by his disciples. When the Sabbath came, he began to teach in the synagogue, and many who heard him were amazed. 'Where did this man get these things?' they asked. 'What’s this wisdom that has been given him, that he even does miracles! Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t his sisters here with us?' And they took offense at him. Jesus said to them, 'Only in his hometown, among his relatives and in his own house is a prophet without honor.' He could not do any miracles there, except lay his hands on a few sick people and heal them. And he was amazed at their lack of faith."

Thought Question: Why, do you believe, that Jesus did "not do any miracles there" in Nazareth?

"Jesus left there and went to his hometown, accompanied by his disciples. When the Sabbath came, he began to teach in the synagogue, and many who heard him were amazed. 'Where did this man get these things?' they asked. 'What’s this wisdom that has been given him, that he even does miracles! Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t his sisters here with us?' And they took offense at him."

"Neither Matthew nor Mark mention Nazareth by name. But the word patris makes it clear that the city and its environs are meant." Patris means "'one's native country.'" "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

This is Jesus' second recorded visit to His "hometown" during His ministry. The first visit is recorded in Luke 4:14-31. On this earlier visit, the people of His hometown drove Him out of town and attempted to kill Him. But, as we see here, Jesus returned once more to His "hometown."

Though the people of His "hometown" were "amazed" at His "wisdom" and "miracles," they were not receptive to Him being any more than the local "carpenter." So, because of His impressive "wisdom" and "miracles," "they took offense at him."

"and many who heard him were amazed." Wuest says that "completely flabbergasted" is a good translation of the Greek word ekplesso that the NIV translates "amazed." "Wuest."

Why did they take "offense at him"? It appears that they had a way of looking at life that they were comfortable with, and they had no interest in changing it. In their minds, a "carpenter" does not become a wise teacher and miracle worker. Certainly, He does not become the Messiah. In short, they did not want to believe that Jesus was the Messiah and the Son of God? To believe that would have required them to make a total change of lifestyle. They would have needed to change their self-ruled and selfishness-motivated life to a Jesus-ruled life and a kingdom-of-God motivated life. They had no interest in doing that.

Here, we learn that Jesus had both brothers and "sisters." "James and Judas" wrote the books of "James" and Jude in the New Testament. His "sisters" were still in Nazareth at the time of this visit by Jesus. "'Aren’t his sisters here with us?'"

"Isn’t this Mary’s son" Since Joseph is not mentioned here or at any later time, it appears that Joseph had died. Jesus, as the oldest in the family, may have had to take over for him after His death.

"Jesus said to them, 'Only in his hometown, among his relatives and in his own house is a prophet without honor.'" "Never had any place on earth such privileges as Nazareth. For thirty years the Son of God resided in this town, and went to and fro in its streets, For thirty years He walked with God before the eyes of its inhabitants, living a blameless, perfect life. But it was all lost upon them. They were not ready to believe the Gospel, when the Lord came among them and taught in their synagogue. They would not believe that one whose face they knew so well, and who had lived so long, eating and drinking, and dressing like one of themselves, had any right to claim their attention. They were 'offended at Him." "Taken from Expository Thoughts of the Gospels by J. C. Ryle."

Ryle goes on to say that those whose walk in obedience to God, have a message from God, and are rejected by those closest to them can remember Jesus' words here: "'in his own house is a prophet without honor.'"

"He could not do any miracles there, except lay his hands on a few sick people and heal them." Obviously, Jesus could perform miracles wherever He chose to do miracles. He, though, does not choose to perform "miracles" when hearts are so hardened that "miracles" would not cause them to recognize that He is the Messiah sent by God. See Jn. 12:37-41; Heb. 2:3-4

There were a few that He healed. Mark does not explain why these few were healed. They may have had hearts of faith or He may have healed them out of compassion, in spite of their lack of faith.

"And he was amazed at their lack of faith." It appears that from Jesus' perspective it should have been obvious that He is Israel's Messiah. It astonished Him that they were so blind to the obvious.

16. Jesus sends the Twelve out on a mission. (6:6b-13) See Matt. 10:1-16;
Lk. 9:1-5
"Then Jesus went around teaching from village to village. Calling the Twelve to him, he sent them out two by two and gave them authority over evil spirits. These were his instructions: 'Take nothing for the journey except a staff—no bread, no bag, no money in your belts. Wear sandals but not an extra tunic. Whenever you enter a house, stay there until you leave that town. And if any place will not welcome you or listen to you, shake the dust off your feet when you leave, as a testimony against them.' They went out and preached that people should repent. They drove out many demons and anointed many sick people with oil and healed them."

Thought Question: Describe a time when you went out on a mission with another Christian. How did having someone with you help you?

"Then Jesus went around teaching from village to village." "The Greek has it: 'He went around about the villages in a circle.' That is, He visited all the villages in the adjacent country encircling Nazareth." "Wuest." "Jesus resumes the role of a wandering preacher in Galilee." "Taken from Word Pictures in the New Testament by A. T. Robertson quotes Bruce. Copyright 1930 by Broadman Press."

"Calling the Twelve to him, he sent them out two by two and gave them authority over evil spirits." We learned in Mark 3:14-15, that Jesus called the Twelve to "be with him." Now, Jesus sends them out as an extension of His ministry.

"he sent them out two by two" There is strength, support, encouragement, and greater security when going out as pairs. "Two are better than one, because they have a good return for their work: If one falls down, his friend can help him up. But pity the man who falls and has no one to help him up!" (Ecclesiastes 4:9-10) See also Deut. 17:6

Through the years, I have gone out many times in pairs. For example, I have gone out many times with another Christian on the college campus to seek to reach people with the gospel. I have visited newcomers to church with another person. As I am writing these words, it is the day after two of us went and put on the service at a gospel mission. I led singing and shared of reconnecting with someone our family had ministered to year ago. We learned that this family friend had just come back to the Lord. The other fellow in our pair gave the message. We have been doing this together for years. As I am typing these words, our group has grown to four of us. We love the fellowship as we drive the thirty miles back and fourth. Years ago, I went door to door together with an older lady who was a retired school teacher. We went together to start an Awana program in our church. That program has now been going since 1980. Another friend and I went on the college campus handing out sheets of paper we called SEEDS (Seeds I, Seeds II, etc.) We were wondering if it was accomplishing anything. Later, I met a college-aged couple at a company Christmas dinner. They told me that everyone knew about SEEDS. What we might not do alone, we often will do with another person. These apostles were sent out in six pairs. They certainly were stronger because they were not alone. See Matt. 10:2-4, to see how they were paired up.

"and gave them authority over evil spirits." Jesus "gave them" to them the "authority over evil spirits" that He has. Matthew and Luke tells us that they were also given power to heal disease. "He called his twelve disciples to him and gave them authority to drive out evil spirits and to heal every disease and sickness." (Matthew 10:1) Luke tells us that they were also to preach. "When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, and he sent them out to preach the kingdom of God and to heal the sick." (Luke 9:1-2) So, they went out with the same ministry that they had seen Jesus perform.

"These were his instructions: 'Take nothing for the journey except a staff—no bread, no bag, no money in your belts. Wear sandals but not an extra tunic.'" They were to go out in faith that God and the people who were receptive to their message would provide for their needs. The were to absorb themselves completely in their mission, and God would provide those who would meet their needs. They were to go out on this ministry in the same manner as Jesus carried out His ministry. "He does not seem to have kept any money on his person (see Mk 12:15) and he stays in private homes when he is on the road (see Mt. 23:35; Lk 10:33-42)." "The Gospel of Passion by Michael Card. Copyright 2012 by InterVarsity Press."

"'Take nothing for the journey except a staff'" There appears to be a contradiction between what is taught here and what is taught in Matthew and Luke. "Bruce thinks that Mark has here preserved the meaning of Jesus more clearly than Matt. 10:10 (nor staff) and Luke 9:3 (neither staff). . . . Grotius suggests no second staff for Matthew and Luke." "Taken from Word Pictures in the New Testament by A. T. Robertson quotes Bruce. Copyright 1930 by Broadman Press."

Later, just before His death, Jesus instructs His followers that they could take more with them than they took on this mission—they could take more with them when they went out to minister after His death and resurrection. "He said to them, 'But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one.'" (Luke 22:36)

"'Whenever you enter a house, stay there until you leave that town.'" They were not to bounce around from house to house in a "town." If they left one house for a better house, they would have been rejecting the person or family that had accepted them.

"'And if any place will not welcome you or listen to you, shake the dust off your feet when you leave, as a testimony against them.'" There are always two steps in ministry. First of all, we have the responsibility of sharing the gospel and God's truth with others. Secondly, those we share it with have the responsibility to receive it for what it is. If they reject our message, the responsibility is on their shoulders. Ezekiel explains this truth in Ezekiel 33:1-9.

The apostles had a message to give to Israel. If a town in Israel rejected it, the responsibility was on their shoulders. There was nothing more for the apostles to do, but kick the dust off or their feet—symbolizing that their rejection of the truth was not the apostles' fault, but the town's fault. The apostles, then, could move on; knowing that they had done all that they could do at that time.

Paul did this very thing at least once in his ministry. "When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Christ. But when the Jews opposed Paul and became abusive, he shook out his clothes in protest and said to them, 'Your blood be on your own heads! I am clear of my responsibility. From now on I will go to the Gentiles.'" (Acts 18:5-6) Paul did not keep fighting a losing battle with those who were hardened toward his ministry. He moved on to the Gentiles. In God's work, there will be those who are unreceptive to God's message. After our message is rejected, we can give up or we can move on. Though some reject our message, there will always be those who receive our message—those who are good soil. See Matt. 13:8; Jn. 4:35

"Our Lord instructed them that when they left a village or a town which did not receive them, they were to leave without regret, except to express a word of sorrow. This is the meaning of the shaking off of dust from their feet. It was not an act of vindictiveness; it was not anger or resentment which was being expressed. It was an attitude of sorrow that these people would not receive the blessing which was available to them." "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books." See also Acts 13:50-51

"They went out and preached that people should repent." Preaching "that people should repent" is not a message that will help one win a popularity contest. Essentially, it is telling people that what they are doing is wrong and that they need to change. Admitting that we are wrong and that we need to change is not something that we like to hear. We want to be left alone. "It's my life and I'll do what I want!" This is a line in an old rock and roll song, and it is also often the response of those who hear that God wants them to "repent." The apostles were to boldly preach what many would not receive well.

"repent" "The word metanoeo 'to change one's mind about one's previous life and course of action.' Since one's previous life could only be sinful, the only change of attitude would be in the direction of good. The New Testament meaning of the word therefore is a change of mind regarding one's previous sinful life and the determination to be done with it." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

"They drove out many demons and anointed many sick people with oil and healed them." The following are my comments on James 5:14-15 that also speaks of healing accompanied by anointing "sick people" "with oil." "Does anointing with oil have some magical healing power, does it have some medicinal value, or is it a symbolic act? Oil was used as medicine in the time of the early church. The Good Samaritan in Jesus' parable put oil on the man who was robbed and beaten (Luke 10:34 and also Isaiah 1:6). Oil, though, also had a symbolical function in Bible times. Oil was used (1) to anoint Aaron as the first High Priest of Israel (Leviticus 8:30); (2) to anoint the priests (Exodus 28:40); (3) to anoint the prophets (I Kings 19:16; I Chronicles 16:22); and (4) to anoint the Kings of Israel (I Samuel 10:1; I Kings 1:39). It is symbolic of the anointing of the Holy Spirit (Acts 10:38; I John 2:20, 27; II Corinthians 1:21-22). After looking at the overall use of the anointing of oil in the Bible, it appears that the anointing of the oil was primarily a symbolic act. It was symbolic of God's presence with God's people. When the priests, prophets, and kings were anointed into office, the anointing oil symbolized that God was placing them into these offices. When the elders pray for the healing of the sick and anoint them with oil, it is a symbolic act of faith that God is moving on the sick person as the elders pray. See Mark 6:13 It is an outward symbol of what we believe will occur. See Mark 6:13; John 9:6-7; Isaiah 38:21; II Kings 5:1-14" "DFG on James 5:14-15."

17. John the Baptist is beheaded (6:14-29)

a. King Herod believes that Jesus is the resurrected John the Baptist. (6:14-16)
"King Herod heard about this, for Jesus’ name had become well known. Some were saying, 'John the Baptist has been raised from the dead, and that is why miraculous powers are at work in him.' Others said, 'He is Elijah.' And still others claimed, 'He is a prophet, like one of the prophets of long ago.' But when Herod heard this, he said, 'John, the man I beheaded, has been raised from the dead!'" See Matt. 14:1-12; Lk. 9:7-9

Thought Question: What is an effect of guilt that "Herod" was experiencing here?

Previous to this time, "John the Baptist" had been the most prominent spokesman for God in Israel. Multitudes went to hear his message of repentance. See Mk. 1:4-5 But, as we read here, "Herod" had him "beheaded." Now, Jesus is an even more prominent spokesman for God in Israel; and Herod's guilty conscience leads him to fear that Jesus is "John the Baptist" "raised from the dead."

A guilty conscience produces in us a paranoia—the feeling that everyone know about the evil that we have done and is looking on us as a guilty person deserving of God's judgment. And, to make the guilt of "Herod" even stronger, he knew he had murdered a man of God!

This "Herod" is the son of the "Herod" that tried to have Jesus killed when He was a baby in Bethlehem. See Matt. 2:16 This "Herod" here in Mark 6 was ruler, under the rule of Rome, of Galilee and Perea. He is called a "Tetrarch" in Matthew 14:1, because he was the ruler or a fourth of the region. See also
Lk. 3:19-20, 9:7; Acts 13:1

"'He is Elijah.'" The prophet Malachi predicted that "Elijah" would return in the last days. "'See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse.'" (Malachi 4:5-6)

"And still others claimed, 'He is a prophet, like one of the prophets of long ago.'" "There were those who saw in Jesus a prophet. In those days the Jews were pathetically conscience that for three hundred years the voice of prophecy had been silent." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press."

b. Why Herod arrested John the Baptist (16:17-18)
"For Herod himself had given orders to have John arrested, and he had him bound and put in prison. He did this because of Herodias, his brother Philip’s wife, whom he had married. For John had been saying to Herod, 'It is not lawful for you to have your brother’s wife.'"

Thought Question: Do you believe that God wanted John the Baptist to confront "Herod" about his illicit marriage to "Herodias"? Please explain your answer. (How does this apply to our involvement in government today?)

Herod's marriage to "Herodias" was wrong and "John" had confronted him on it. This confrontation had led to John's imprisonment and his death. The marriage of "Herod" and "Herodias" was wrong for three reasons: (1) "Herod" took her away from his brother Phillip—he broke up their marriage. (2) "Herod" divorced his former wife to marry "Herodias." (3) "Herodias" was the daughter of his brother Aristobolus—she was his niece.

John's ministry and message was to preach repentance. "And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins." (Mark 1:4) It is a message that was not received well by those who did not want to repent. We will learn in the coming verses that Herod's wife "Herodias" did not receive it well.

c. Why Herod murdered John (6:19-29)
"So Herodias nursed a grudge against John and wanted to kill him. But she was not able to, because Herod feared John and protected him, knowing him to be a righteous and holy man. When Herod heard John, he was greatly puzzled; yet he liked to listen to him. Finally the opportune time came. On his birthday Herod gave a banquet for his high officials and military commanders and the leading men of Galilee. When the daughter of Herodias came in and danced, she pleased Herod and his dinner guests. The king said to the girl, 'Ask me for anything you want, and I’ll give it to you.' And he promised her with an oath, 'Whatever you ask I will give you, up to half my kingdom.' She went out and said to her mother, 'What shall I ask for?' 'The head of John the Baptist,' she answered. At once the girl hurried in to the king with the request: 'I want you to give me right now the head of John the Baptist on a platter.' The king was greatly distressed, but because of his oaths and his dinner guests, he did not want to refuse her. So he immediately sent an executioner with orders to bring John’s head. The man went, beheaded John in the prison, and brought back his head on a platter. He presented it to the girl, and she gave it to her mother. On hearing of this, John’s disciples came and took his body and laid it in a tomb."

Thought Question: In what ways was "Herod" like Pilate?

"So Herodias nursed a grudge against John and wanted to kill him. But she was not able to, because Herod feared John and protected him, knowing him to be a righteous and holy man. When Herod heard John, he was greatly puzzled; yet he liked to listen to him." It appeared that "Herod" put "John" in jail to quiet John's condemnation of his marriage. But, "Herod" also feared "John." It appears that "Herod" had some fear of God. "Herodias," though, was unashamed of her lifestyle and resented "John" for calling it sinful. She resented it so much that she wanted him dead.

"he was greatly puzzled;" "Herod" was torn between wanting to please "Heordias"; his fear of "John"; and his interest in what "John" had to say. He was conflicted about what to do about it all.

"Finally the opportune time came. On his birthday Herod gave a banquet for his high officials and military commanders and the leading men of Galilee. When the daughter of Herodias came in and danced, she pleased Herod and his dinner guests. The king said to the girl, 'Ask me for anything you want, and I’ll give it to you.' And he promised her with an oath, 'Whatever you ask I will give you, up to half my kingdom.' She went out and said to her mother, 'What shall I ask for?' 'The head of John the Baptist,' she answered. At once the girl hurried in to the king with the request: 'I want you to give me right now the head of John the Baptist on a platter.'"

Herodias' daughter's dance and Herod's offer to give her "anything" she wanted gave "Herodias" the opportunity she was looking for. She instructed her daughter to ask for "the head of John the Baptist on a platter."

We learn here about the character of "Herod," "Herodias," and her "daughter." "Herodias" was totally evil. How dare this good man "John" judge her as doing evil. She would put his goodness to an end by doing a great evil to him. Her "daughter" was also evil, for she went beyond the request for the "head of John the Baptist"—she asked for his "head" "on a platter." And she wanted it "right now"! She wanted it presented to the guests as if it was part of the meal.

"Herod" was probably drunk and enraptured by the daughter's provocative dance when he made his offer. So, he was weak and the two women were evil. "John," the good man, remains to this day the hero of what happened. He stood up for right and God's truth throughout his life. In the end, it lead to his death. But, he died after his mission was completed.

"The king was greatly distressed, but because of his oaths and his dinner guests, he did not want to refuse her. So he immediately sent an executioner with orders to bring John’s head. The man went, beheaded John in the prison, and brought back his head on a platter. He presented it to the girl, and she gave it to her mother. On hearing of this, John’s disciples came and took his body and laid it in a tomb."

"Herod" did not want to look bad in front of his "dinner guests," so he carried out what he had made an "oath" to do. Like Pilate, he went against his conscience to please men.

18. Jesus miraculously feed the 5,000. (6:30-44) See also Matt. 14:13-21;
Lk. 9:10-17; Jn. 6:5-13
"The apostles gathered around Jesus and reported to him all they had done and taught. Then, because so many people were coming and going that they did not even have a chance to eat, he said to them, 'Come with me by yourselves to a quiet place and get some rest.' So they went away by themselves in a boat to a solitary place. But many who saw them leaving recognized them and ran on foot from all the towns and got there ahead of them. When Jesus landed and saw a large crowd, he had compassion on them, because they were like sheep without a shepherd. So he began teaching them many things."

Thought Question: What do we learn about Jesus from these verses?

We learn much about Jesus from these few verses. First of all, we learn that His closest followers went from being His disciples to being "apostles"—from being learners to be His sent-out ones." His "apostles" were eager to tell their Lord about what had happened on their mission. Jesus is always Someone that we can share our joy with. He is an eager listener now as He was then.

Then, we see His divine compassion. The normal response to large crowds of people is to focus on how they affect us. We can feel walled in by them; we can see them as being in our way and preventing us from getting where we want to go; and we can feel alone in a sea of people who are absorbed with themselves. But, Jesus "had compassion on them, because they were like sheep without a shepherd."

Ray Stedman put it like this: "I do not know how you would have reacted if you had been in Jesus' place. Here they were trying to get away from the crowd, away from the pressure and the hassle and harassment of this ministry for a few quiet moments, arriving at the other side of the lake only to find waiting the same crowd they had just tried to get away from! I think I would have lost my temper and said, "Can't you leave us alone for one moment? We've got to have some time to rest. Don't you have any concern for us?" "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books." Jesus, though, kept the focus off of Himself and on the needs of those who were seeking Him and seeking His help.

Here, also, we see His concern for those who were laboring with Him. "Then, because so many people were coming and going that they did not even have a chance to eat, he said to them, "Come with me by yourselves to a quiet place and get some rest." "These words are full of tender consideration. Our Lord knows well that His servants are flesh as well as spirit, and have bodies as well as souls." "Taken from Expository Thoughts of the Gospels by J. C. Ryle."

"So they went away by themselves in a boat to a solitary place. But many who saw them leaving recognized them and ran on foot from all the towns and got there ahead of them." "At this particular place it was four miles across the lake by boat and ten miles around the top of the lake on foot. On a windless day, or with a contrary wind, a boat might take some time to make the passage, and an energetic person could walk around the top of the lake and be there before the boat arrived. That is exactly what happened; and when Jesus and his men stepped out of the boat the very crowd from which they had sought some little peace was there waiting for them." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press."

"By this time it was late in the day, so his disciples came to him. 'This is a remote place,' they said, 'and it’s already very late. Send the people away so they can go to the surrounding countryside and villages and buy themselves something to eat.' But he answered, 'You give them something to eat.' They said to him, 'That would take eight months of a man’s wages! Are we to go and spend that much on bread and give it to them to eat?' 'How many loaves do you have?' he asked. 'Go and see.' When they found out, they said, 'Five—and two fish.' Then Jesus directed them to have all the people sit down in groups on the green grass. So they sat down in groups of hundreds and fifties. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to his disciples to set before the people. He also divided the two fish among them all. They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces of bread and fish. The number of the men who had eaten was five thousand."

Thought Question: In what ways is this miracle an encouragement to you?

"By this time it was late in the day, so his disciples came to him. 'This is a remote place,' they said, 'and it’s already very late. Send the people away so they can go to the surrounding countryside and villages and buy themselves something to eat.'" We see here the "disciples" speaking from a normal human perspective. It was "late in the day"; they were in a "remote place"; and "the people" did need "something to eat."

"But he answered, 'You give them something to eat.' They said to him, 'That would take eight months of a man’s wages! Are we to go and spend that much on bread and give it to them to eat?' 'How many loaves do you have?' he asked. 'Go and see.' When they found out, they said, 'Five—and two fish.'" Jesus first establishes their complete inability to meet the great need of this great number of "people." He asks them to feed the crowd. They, in astonishment, ask how they can do it, it would take two hundred denarii or two hundred days' work—which is about six months wages. Here, in the NIV it says, "eight months of a man's wages!" But, in the NIV note it says "two hundred denarii." In the 2011 NIV, it says "more than a half a year's wages, which is more accurate than the older NIV. The Message says, "spend a fortune."

So, Jesus instructs them to find out how much food was available in the crowd. they found "five" "loaves" "and two fish." The "disciples" had inadequate resources to buy food and the crowd had inadequate food to feed themselves. How does this apply to us? We go into life and ministry with inadequate resources. So, we are not to trust in our own resources, but we are to trust in the infinite resources of God. This miracle is found in all four Gospels. It is a message that stuck with the "apostles." But, they are gone and we are here. So, now, we need to remember both in our lives and our ministries that we are not to trust in our inadequate resources, but we are to trust in God's infinite resources.

"Then Jesus directed them to have all the people sit down in groups on the green grass. So they sat down in groups of hundreds and fifties. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to his disciples to set before the people. He also divided the two fish among them all. They all ate and were satisfied," Matthew says, "The number of those who ate was about five thousand men, besides women and children." (Matthew 14:21)

"So they sat down in groups of hundreds and fifties." When I count a large amount of change, I make stacks of one dollar each—4 quarters, 10 dimes, etc. by dividing the people in "groups of hundreds and fifties," they could easily count the numbers that were there on that day. Also, sitting in "groups" eliminated much of the chaos—people pushing forward to get the food. The people were required to sit in these "groups" until the food came to them.

"So they sat down in groups of hundreds and fifties." The "disciples" and the people that were there watched as a miracle took place. Just as Jesus miraculously created the universe out of nothing, so He created enough "loaves" of "bread" and "fish" to feed the this huge crowd. See John. 1:1-3; Col. 1:15-17

"They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces of bread and fish. The number of the men who had eaten was five thousand." God's resources were not just enough to meet the need on that day, they were more than enough. God's resources are enough and more than enough for our needs as well. See Eph. 1:19-21, 3:20-21

19. Jesus walks on the water. (6:45-56) See also Matt. 14:22-36;
John 6:16-24
"Immediately Jesus made his disciples get into the boat and go on ahead of him to Bethsaida, while he dismissed the crowd. After leaving them, he went up on a mountainside to pray. When evening came, the boat was in the middle of the lake, and he was alone on land. He saw the disciples straining at the oars, because the wind was against them. About the fourth watch of the night he went out to them, walking on the lake. He was about to pass by them, but when they saw him walking on the lake, they thought he was a ghost. They cried out, because they all saw him and were terrified. Immediately he spoke to them and said, 'Take courage! It is I. Don’t be afraid.' Then he climbed into the boat with them, and the wind died down. They were completely amazed, for they had not understood about the loaves; their hearts were hardened. When they had crossed over, they landed at Gennesaret and anchored there. As soon as they got out of the boat, people recognized Jesus. They ran throughout that whole region and carried the sick on mats to wherever they heard he was. And wherever he went—into villages, towns or countryside—they placed the sick in the marketplaces. They begged him to let them touch even the edge of his cloak, and all who touched him were healed."

Thought Question: When have you panicked unnecessarily like Jesus' "disciples" panicked here?

"Immediately Jesus made his disciples get into the boat and go on ahead of him to Bethsaida, while he dismissed the crowd. After leaving them, he went up on a mountainside to pray. When evening came, the boat was in the middle of the lake, and he was alone on land."

What a contrast we will see in these verses. Jesus is "on land," peacefully praying to the Father; and His "disciples" are about to experience one of the violent storms that can come suddenly on "the lake"—the Sea of Galilee.

"Immediately Jesus made his disciples get into the boat and go on ahead of him to Bethsaida, while he dismissed the crowd. After leaving them, he went up on a mountainside to pray." From the Gospel of John, we learn that evacuating the area was a strategic move by Jesus, for it prevented the crowds from seeking to make Him King, starting a revolution, and making Him a threat to all who were in positions of power and authority. "After the people saw the miraculous sign that Jesus did, they began to say, 'Surely this is the Prophet who is to come into the world.' Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself." (John 6:14-15)

It is also apparent that Jesus sent His disciples out on "the lake" because He needed time to be alone with the Father. It is obvious that He cherished the time He spent alone with the Father. If Jesus who was without sin and who had a God-sized perspective on life found it important to have times when He was alone with the Father, should we not make it a high priority to spend time alone with the Father on a regular and even daily basis? See I Sam. 1:11; II Sam. 7:18-29 where it describes people of God and their times alone with the Father. See also Mk. 1:35, 14:32-36 for other times when Jesus was alone with the Father.

Barclay gives some likely reasons why Jesus went aside to pray. "Thick and fast the problems were descending upon him. There was the hostility of the orthodox people; there was the frightening suspicion of Herod Antipas; there were the political hotheads who would make him a nationalistic Messiah against his will. At this particular time there was many a problem on Jesus' mind and many a burden on his heart." ." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press."

"He saw the disciples straining at the oars, because the wind was against them. About the fourth watch of the night he went out to them, walking on the lake. He was about to pass by them, but when they saw him walking on the lake, they thought he was a ghost. They cried out, because they all saw him and were terrified. Immediately he spoke to them and said, 'Take courage! It is I. Don’t be afraid.'"

Have we even been "straining at the oars" of our life or "straining at the oars" of our ministry because it appears that "the wind" is blowing strongly "against" us? Again, "the disciples" are in the midst of strong storm on the Sea of Galilee. See also Mk. 4:35-41 Also, there is no one and no Christian whose life is without storms. These storms on the Sea of Galilee that were experienced by Jesus' closest followers were meant to teach them (and us) that they needed to trust Him in the storms of life. These accounts of Jesus' "disciples" being overwhelmed by storms is a picture of how God wants us to handle the storms in our lives. They are meant to teach us that no storm is beyond Jesus' control.

"About the fourth watch of the night he went out to them," The Romans divided the night into four watches. The "fourth watch" was from 3 A.M. to
6 A.M. "The four watches of the night used by the Roman." "NIV Study Bible on Mk 13:35."

"walking on the lake. He was about to pass by them, but when they saw him walking on the lake, they thought he was a ghost. They cried out, because they all saw him and were terrified." The Greek word translated 'ghost' is "phantasma 'an apparition, a specter." [a phantom or a "ghost"] "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

"Our Lord's sandals had actual contact with the water. He walked on the surface of the sea as we walk on a hard pavement." "Wuest."

Jesus could have rescued His "disciples" in many ways: He could have stopped the storm; He could have had the boat immediately move to the shore; He could have caused the wind to change directions so they no longer needed to row against it; and He could have rescued them in many other ways. But, the way He chose to do it dynamically showed them that storms were not at all a problem for Him.

Also, He can at any time rescue us from the storms in a myriad of ways, or He can allow us to go through our storms. As I once heard that our trials are "God-filtered." As Jesus had a purpose for the storm that "the disciples" found them in, so He has a purpose for the storms in our lives.

These "disciples" would not forget the "ghost" they saw on "the lake" during this storm. When they found themselves in storms later in their ministries, they would remember that the "ghost" who was with them in that storm was also with them in their current storms.

"Immediately he spoke to them and said, 'Take courage! It is I. Don’t be afraid.'" Is Jesus aware of all that happens to us? Can we not take His words to the disciples in the midst of that storm as being what He also says to us" "Take courage! . . . Don't be afraid!"

Matthew adds to the account at this point, Peter's partially successful attempt to walk on water. See Matt. 14:28-31

"Then he climbed into the boat with them, and the wind died down. They were completely amazed, for they had not understood about the loaves; their hearts were hardened." Why were they "completely amazed"? Had they not just seen Him just feed 5,000 from a few loaves and a few fishes? Mark gives the reason for them being "amazed" at Jesus' control over the storm and His walk on the water. "The verb is suniemi 'to set or bring together, to set together or in the mind,' thus 'to understand.' The literal Greek is; 'They did not join together on the basis of the loaves.'" "Wuest" In other words, they did not put it together in their minds that Jesus' ability to miraculously feed the 5,000 meant that He could also calm a storm and walk on water.

"their hearts were hardened." Our minds are "hardened" when we are not receptive to anything beyond our already predetermined way of looking at life. Some in our schools of higher education reason as follows: we do not see miracles taking place today; therefore, there have never been miracles. Their hearts are hardened by their presupposition that miracles do not happen. It is a very human trait to think this way. The "disciples" also had this malady. They did not yet understand Jesus' complete and supernatural power over every circumstance. Do we believe He has that type of power?

"When they had crossed over, they landed at Gennesaret and anchored there. As soon as they got out of the boat, people recognized Jesus. They ran throughout that whole region and carried the sick on mats to wherever they heard he was. And wherever he went—into villages, towns or countryside—they placed the sick in the marketplaces. They begged him to let them touch even the edge of his cloak, and all who touched him were healed."

We see here what the people were primarily seeking after—physical healing. "And all who touched him were healed." Why, then, does not this happen today? Why are not all who come to Jesus in prayer healed? Or, why are there not those who heal "all" who come to them. My answer is that if healing was available today so that "all" were being healed, that would be all that people would be seeking after. Jesus' main desire, though, is that we will receive salvation, new life, and eternal life. The role of His miracles are stated in Hebrews 2:3b-4: " . . . This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will."

20. Jesus' enemies attack Him because His disciples were eating with unclean hands. (7:1-23)

a. The charge against Jesus' disciples (7:1-5) See also Matt. 15:1-20
"The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus and saw some of his disciples eating food with hands that were 'unclean,' that is, unwashed. (The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles.) So the Pharisees and teachers of the law asked Jesus, 'Why don’t your disciples live according to the tradition of the elders instead of eating their food with “unclean” hands?'"

Thought Question: Why were the "teachers of the law" wrong in expecting Jesus' "disciples" to wash their "hands"?

It is a pattern for us humans to take something from the Bible; alter it for some purpose of our own; and turn it into a tradition that becomes more important to us than the Bible. Jesus and His "disciples" are confronted by a group of religious legalists in these verses for not abiding by one of their religious traditions—for not doing things their way. See also Mk. 2:18,24

"Thomas Dixon, one of the greatest preachers of the last century, once said, 'Tradition was the most constant, the most persistent, the most dogged, the most utterly devilish opposition the Master encountered. It openly attacked him on every hand, and silently repulsed his teachings." "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books."

The tradition that these religious leaders were concerned about was the religious and traditional pattern they practiced when they washed their "hands" before a meal. The book of Leviticus gives instructions on what was physically "unclean," and this book also gave instructions on how to cleanse oneself from uncleanness. See Lev. 11-15; Numb. 19

The instructions in the book of Leviticus appear to have had two goals: (1) hygienic cleanliness is necessary for health reasons; and (2) physical cleanliness points to the need for moral cleanliness in the presence of God's holiness. God's people were to be a holy people separate from the pagan nations. But the Jewish religious people were most concerned with the ceremonial process that they had developed to attain to a ceremonial cleanliness that they supervised over. This ceremonial cleansing was not directed at healthy cleanliness or moral cleanliness; but their ceremonial cleansing became a necessary requirement to satisfy rules made by men. Jesus' "disciples" were disobeying the rules that these religious leaders had developed and were imposing on Israel.

Barclay describes what they were requiring of the people of Israel. "There were definite and rigid rules for the washing of hands. Note that this hand-washing was not in the interests of hygienic purity; it was ceremonial cleanness which was at stake. Before every meal, and between each of the courses, the hands had to be washed, and they had to be washed in a certain way. The hands, to begin with, had be free of any coating of sand or mortar or gravel or any such substance. The water of washing had to be kept in special large stone jars, so that it itself was clean in the ceremonial sense and so that it might be certain that it had been used for no other purpose, and that nothing had fallen into it or had been mixed with it. First, the hands were held with finger tips pointing upwards; water was poured over them and had to run at least down to the wrist; the minimum amount of water was one quarter of a log, which is equal to one and a half egg-shells full of water. While the hands were still wet each hand had to be cleansed with the fist of the other. That is what the phrase about using the fist means; the fist of one hand was rubbed into the palm and against the surface of the other. This meant that at this stage the hands were wet with water; but that water was not unclean because it had touched unclean hands. So, next, the hands had to be held with finger tips pointing downward and water had to be poured over them in such a way that it began at the wrists and ran off at the finger tips. After all that had been done the hands were clean. To fail to do this was in Jewish eyes, not to be guilty of bad manners, not to be dirty in the health sense, but to be unclean in the sight of God." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press."

"When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles." The religious leaders had instructions about when various types of vessels became "unclean" and about what was necessary to make them clean. This was the type of ceremonial traditions that had become entrenched in the Jewish religious structure. Jesus' "disciples" obviously did not see them as being as important as the legalistic religious leaders saw them.

Mark appears to explain to his Gentile readers the Jewish practices that were unfamiliar to them. This supports the view that the Gospel of Mark was written primarily to non-Jews.

Wuest gives the following insight on the Greek word that is translated "traditions." It is "the translation of paradosis which comes from paradidomi 'to give into the hands of another, to deliver something to keep, use, take care of.' The noun form therefore refers to something delivered by someone to a second individual for him to keep or care for. A tradition, as it is used here, refers therefore to instructions handed down from one generation to another, which are to be observed by the succeeding generations." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

We still have our church "traditions" today. Some are based on the Bible and others are not based on the Bible. Some are helpful to God's goals and some are like straight jackets that prevent us from being able to fully and freely follow God's guidance as given to us by God's Word and His Spirit. So, with regard to traditions, we face the same type of challenges as Jesus faced. "No one sews a patch of unshrunk cloth on an old garment. If he does, the new piece will pull away from the old, making the tear worse. And no one pours new wine into old wineskins. If he does, the wine will burst the skins, and both the wine and the wineskins will be ruined. No, he pours new wine into new wineskins."
(Mark 2:21-22)

Ryle gave us the following warnings for us to consider. Do we value the practice of some traditional practices before pure-heartedness before God? Is the one who pays "the most rigid attention to mere external observances of human invention . . . reckoned the holiest' men. "Taken from Expository Thoughts of the Gospels by J. C. Ryle."

b. Jesus' response (7:6-13)
"He replied, 'Isaiah was right when he prophesied about you hypocrites; as it is written: “These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are but rules taught by men.” You have let go of the commands of God and are holding on to the traditions of men.' And he said to them: 'You have a fine way of setting aside the commands of God in order to observe your own traditions! For Moses said, “Honor your father and your mother,” and, “Anyone who curses his father or mother must be put to death.” But you say that if a man says to his father or mother: “Whatever help you might otherwise have received from me is Corban” (that is, a gift devoted to God), then you no longer let him do anything for his father or mother. Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that.'"

Thought Question: Can you think of a tradition in the church that enables us to be selfish and makes it difficult for us to freely be guided by the Holy Spirit?

"He replied, 'Isaiah was right when he prophesied about you hypocrites; as it is written: “These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are but rules taught by men.”'" Jesus boldly and without fear of consequences calls these religious legalists what they were—they were "hypocrites." In other words, they were religious actors, acting out their religion while not meaning in their hearts what they were professing with their words. They were experts at giving others the impression that they were zealous for God, when in their "hearts" they were not truly zealous for God. They gave others the impression that they were drawing near to God, while, in their "hearts," they were "far from God."

Barclay describes them in this way: "he might be full of envy and jealousy and concealed bitterness and pride; that did not matter so long as he carried out correct handwashings and observed correct laws about cleanness and uncleanness." "Barclay.'

What is in our heart is God's main concern. If we do all the right ceremonial practices, but our heart is not really in it, or only half-way into it, then we may be satisfying men, but we are not pleasing God. "Above all else, guard your heart, for it is the wellspring of life." (Proverbs 4:23)

"The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith." (I Timothy 1:5) See also Lk. 6:45 We can utter fine sounding words, but if they do not come from the heart, they are worthless prayers. See Lk. 18:9-14 We are often enthused by the prayer of a new Christian. They have not yet learned to pray with the proper religious tones. They simply pray from the heart. They still have their first love and they have not yet learned how they are supposed to act. See Rev. 2:1-7

"'You have let go of the commands of God and are holding on to the traditions of men.'" We must be careful that we do not allow ourselves to move from full-hearted obedience to God and move toward a heartless observance of man's "traditions." "That was the state of things which our Lord found when he was upon the earth. Practically, the traditions of man were everything, and the Word of God nothing at all. Obedience to the Scriptures was lost sight of altogether." "Ryle."

"And he said to them: 'You have a fine way of setting aside the commands of God in order to observe your own traditions! For Moses said, “Honor your father and your mother,” and, “Anyone who curses his father or mother must be put to death.” But you say that if a man says to his father or mother: “Whatever help you might otherwise have received from me is Corban” (that is, a gift devoted to God), then you no longer let him do anything for his father or mother. Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that.'"

Jesus gives an example where a tradition of man was being used to ignore a commandment of God. The commandment of God that was being ignored was the fifth of the Ten Commandments. "Honor your father and your mother, so that you may live long in the land the Lord your God is giving you." (Exodus 20:12) The tradition of man was called "Corban." They were saying that they could not help their parents in their neediness because they had dedicated their money to God. That is the meaning of "Corban"—it means dedicated to God. It was obviously a deception that gave them an excuse for their unwillingness to help their parents out in their old age. "Whenever a man takes upon him to make additions to the Scriptures, he is likely to end with valuing his additions above Scripture itself." "Have you never read how some have exalted canon, rubrics, and ecclesiastical laws above the word of God, and punished disobedience to them with far greater severity than open sins?" "Both quotes taken from Expository Thoughts on the Gospels on Matthew 15 by J. C. Ryle."

"Corban" "A thing which was korban was as if it had already been laid upon the altar. That is to say, it was completely set apart from all ordinary purposes and usages and became the property of God." "Barclay." See Numb. 30:1-2

c. Jesus gives a parable to the crowd. (7:14-15)
"Again Jesus called the crowd to him and said, 'Listen to me, everyone, and understand this. Nothing outside a man can make him “unclean” by going into him. Rather, it is what comes out of a man that makes him “unclean.”'"

Thought Question: Why, according to Jesus' words here, should we emphasize what is present in our individual hearts over what is taking place in ceremonial Christianity?

Much of what was declared "unclean" in the Old Testament was unhealthy. So, it was important to practice the hygienic practices of the Old Testament to avoid disease. But, this physical uncleanness was also meant to picture moral and spiritual uncleanness before a morally pure God. But, the Jewish religious leaders had made ceremonial uncleanness their goal, and had chosen to miss the point that the physical and ceremonial uncleanness pointed to the moral and spiritual uncleanness within all men. The prophets Isaiah and Jeremiah understood that God intended Israel to learn about the uncleanness of man's heart. "All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away." (Isaiah 64:6) "The heart is deceitful above all things and beyond cure. Who can understand it?" (Jeremiah 17:9) Paul also got it. "What a wretched man I am! Who will rescue me from this body of death?" (Romans 7:24)

d. Jesus explain the meaning of the parable (7:17-23)
"After he had left the crowd and entered the house, his disciples asked him about this parable. 'Are you so dull?' he asked. 'Don’t you see that nothing that enters a man from the outside can make him “unclean”? For it doesn’t go into his heart but into his stomach, and then out of his body.' (In saying this, Jesus declared all foods 'clean.') He went on: 'What comes out of a man is what makes him “unclean.” For from within, out of men’s hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man “unclean.”'"

Thought Question: Why is it important for us to understand about the uncleanness that is in the hearts of man—in our heart?

"'Nothing outside a man can make him “unclean” by going into him.'" (7:15a) "'Don’t you see that nothing that enters a man from the outside can make him “unclean”? For it doesn’t go into his heart but into his stomach, and then out of his body.' (In saying this, Jesus declared all foods 'clean.')" Jesus could not make it clearer, it was not a sin to eat the foods that are listed as "unclean" in the Old Testament. God said the same to Peter at a later time. See Acts 10:9-16, 11:5-10

"'Rather, it is what comes out of a man that makes him “unclean.”'" (7:15b) If we want to be clean before God, we should not focus on washing our hands, though that is important to do; but we should seek to purify our hearts. "Blessed are the pure in heart, for they will see God." (Matthew 5:8) "Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you." (James 1:21) "Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. Humble yourselves before the Lord, and he will lift you up." (James 4:8-10) "When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayers, I will not listen. Your hands are full of blood; wash and make yourselves clean. Take your evil deeds out of my sight! Stop doing wrong, learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow. 'Come now, let us reason together,' says the Lord. 'Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.' (Isaiah 1:15-18) "Who may ascend the hill of the Lord? Who may stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear by what is false." (Psalm 24:3-4) "O Jerusalem, wash the evil from your heart and be saved. How long will you harbor wicked thoughts?" (Jeremiah 4:14)

"He went on: 'What comes out of a man is what makes him “unclean.” For from within, out of men’s hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man “unclean.”'" All the ugly and sinful attitudes listed here by Jesus come from within us and are the result of our moral choices. They come out of us because of the state our heart. All our sins come from the motives within our heart, and are later acted upon either through thought, word, or deed.

This list could go on. Like many lists in the Bible, it is only a partial list. Here, it is a partial list of the evil that can be found in the heart of man—in our hearts. See also Gal. 5:19-21; II Tim. 3:1-5 This list provides us with examples of the type of evil that makes our hearts morally filthy. See James 1:21 If these religious leaders were truly zealous to be clean before God, they would have been busy purifying their hearts before God. David is an example of one who was busy purifying his heart before God. "Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting." (Psalm 139:23-24)

A story about a friend of Ray Stedman makes it clear that we all need to recognize that all the evils that Jesus lists here are present or can be present in each of our hearts. "I remember one of the most saintly women I've ever known, who startled me by saying, 'There isn't a sin of which I am not capable. I could be a prostitute. I could be a murderess, I could embezzle.' I was convinced she couldn't. Instead, I thought she was displaying a large humility, and, therefore, I congratulated her on it. But she caught me up short. 'You don't really believe I mean that. I do mean it, because I realize that if there is a person who has committed a single sin of which I feel incapable, then I am not able to love that person. The same sin that crops up in their life, in their form, also flows through me and expresses itself in other ways. Until I believe that, I am a self-righteous, proud, arrogant woman." "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books."

JESUS WITHDRAWS FROM GALILEE (7:24-9:29)

1. Jesus and His disciples withdraw to Syrian Phoenicia where Jesus responds to a Gentile mother's request. (7:24-30) See also Matt. 15:21-28
"Jesus left that place and went to the vicinity of Tyre. He entered a house and did not want anyone to know it; yet he could not keep his presence secret. In fact, as soon as she heard about him, a woman whose little daughter was possessed by an evil spirit came and fell at his feet. The woman was a Greek, born in Syrian Phoenicia. She begged Jesus to drive the demon out of her daughter. 'First let the children eat all they want,' he told her, 'for it is not right to take the children’s bread and toss it to their dogs.' 'Yes, Lord,' she replied, 'but even the dogs under the table eat the children’s crumbs.' Then he told her, 'For such a reply, you may go; the demon has left your daughter.' She went home and found her child lying on the bed, and the demon gone."

Thought Question: How does this woman help us so that Jesus will respond favorably to our prayers to Him as He responded favorably to her prayers?

"Jesus left that place and went to the vicinity of Tyre. He entered a house and did not want anyone to know it; yet he could not keep his presence secret. In fact, as soon as she heard about him, a woman whose little daughter was possessed by an evil spirit came and fell at his feet. The woman was a Greek, born in Syrian Phoenicia. She begged Jesus to drive the demon out of her daughter."

Jesus went to the north of Galilee "to the vicinity of Tyre." This region, today, is Lebanon, which is to the north of Israel. In the past it was called Phoenicia. Jezebel, the wicked wife of King Ahab, came from this region. See I Kings 16:29-33 So, Jesus and His disciples left a Jewish region and entered a Gentile region.

"He entered a house and did not want anyone to know it;" Why did Jesus want to be alone? A possible reason is given in Mark 9:30-31: "They left that place and passed through Galilee. Jesus did not want anyone to know where they were, because he was teaching his disciples. He said to them, 'The Son of Man is going to be betrayed into the hands of men. They will kill him, and after three days he will rise.'" Another possible reason is that His time in Galilee had been very tiring for Him—He was constantly being pursued by the crowds. A further possibility is that the opposition was growing stronger. It is probable that all of these possibilities were reasons for Him to travel the some 30 miles north of Capernaum and for Him to stay in a house without anyone knowing where He was.

Nevertheless, a "woman" whose "daughter" "was possessed by an evil spirit" found Him. She found Him because her "daughter" was in such terrible shape that she was desperate.

"The euthus 'immediately' is in the Nestle text. It is not that the woman heard of Jesus the moment He entered Phoenicia, but that when she did hear of His entrance into the country, immediately she came to Him." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

"She begged Jesus to drive the demon out of her daughter. 'First let the children [the Jewish people] eat all they want,' he told her, 'for it is not right to take the children’s bread and toss it to their dogs [the Gentiles].' 'Yes, Lord,' she replied, 'but even the dogs under the table eat the children’s crumbs.'" This "woman" could have become resentful about being treated like a second-class person by the Jewish Messiah. Instead, her concern was not about her bruised ego, but for her "daughter"; so she continued to plead for even some "crumbs" from Him.

Next, we see Jesus' response to her humility, love, and faith. "Then he told her, 'For such a reply, you may go; the demon has left your daughter.' She went home and found her child lying on the bed, and the demon gone." Matthew records these additional words of Jesus: "Woman, you have great faith!" (Matt. 15:28)

What can we learn from this Gentile woman about how to approach Jesus in our prayers? First of all, she was humbly willing to submit to Jesus' way of doing things. We can pray that Jesus would submit to our ways. We want what we want; we want it in our way; and we want it in our time. "I want more patience, and I want it now!" This "woman" was willing to be a second-rate person, if God would heal her "daughter." Secondly, her concern was not for herself, but for her "daughter." Thirdly, she persevered in her request in spite of discouragement. In Matthew, we learn of a discouragement that she faced that is not mentioned in Mark. "Jesus did not answer a word. So his disciples came to him and urged him, 'Send her away, for she keeps crying out after us.'" (Matthew 15:23) In spite of Jesus' silence and the disciples attempt to turn her away, she persevered. In our prayers, we need to humbly seek God's ways, be concerned for others, and persevere in our prayers.

"She went home and found her child lying on the bed, and the demon gone." This woman's life, her home and her "child" were changed forever. Our prayers can also change our lives!

2. Jesus and His disciples withdrew to Decapolis. (7:31-8:9)

a. Jesus heals a deaf mute man (7:31-37) See Matt. 15:29-31
"Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis. There some people brought to him a man who was deaf and could hardly talk, and they begged him to place his hand on the man. After he took him aside, away from the crowd, Jesus put his fingers into the man’s ears. Then he spit and touched the man’s tongue. He looked up to heaven and with a deep sigh said to him, 'Ephphatha!' (which means, 'Be opened!'). At this, the man’s ears were opened, his tongue was loosened and he began to speak plainly. Jesus commanded them not to tell anyone. But the more he did so, the more they kept talking about it. People were overwhelmed with amazement. 'He has done everything well,' they said. 'He even makes the deaf hear and the mute speak.'"

Thought Question: Why do you believe that "Jesus put his fingers into the man’s ears," and then "spit and touched the man’s tongue"?

"Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis." Apparently Jesus went north from Tyre to Sidon (about 25 miles) and then southeast through the territory of Herod Phillip to the east side of the Sea of Galilee. The route was circuitous possibly to avoid entering Galilee, where Herod Antipas was in power (see 6:17-29) and where many people wanted to take Jesus by force and make him king (see Jn 6:14-15 . . . )." "NIV Study Bible note."

"Decapolis" See 5:20 Again, "Decapolis" was named after the ten cities within its borders. It located east of the Jordan River, between the Sea of Galilee and the Dead Sea. It was east of Perea, and it was a Gentile region. "Perhaps it is startling to realize that Jesus spent almost a third of his three-year ministry among gentiles." "The Servant Who Rules by Ray Stedman. Copyright 1976 by Word Books." Perhaps, Jesus was preparing His disciples for their future ministry with both Jews and Gentiles.

Mark "points out that Jesus went into this region in a rather strange way. Instead of coming directly into Galilee, he left Tyre and Sidon and went by a northern route through what is now the country of Syria and continued down the eastern side of the Sea of Galilee into the southern part of that region. It would be very much like starting out for Los Angeles from San Francisco and going by way of Reno and Las Vegas. Many scholars feel that this journey took about eight months, so he spent a long time in the gentile regions ministering to those who were not Jews." "Stedman."

"There some people brought to him a man who was deaf and could hardly talk, and they begged him to place his hand on the man. After he took him aside, away from the crowd, Jesus put his fingers into the man’s ears. Then he spit and touched the man’s tongue." Why did Jesus "put his fingers into" this "man's ears" and touch this "man's" stammering "tongue." It appears that He uses sign language to communicate to this "deaf" man what He was about to do. He was first of all going to heal this "man's ears." Then, he was going to heal his "tongue." "Spit" was thought to have some medicinal use, though, there is no indication that "spit" healed the man's tongue. For then He likely would have put "spit" on his "fingers" before he put them "into the man's ears."

Why also did Jesus take Him "aside, away from the crowd"? We cannot know for sure, but it might have been so that the "man" was able to easily concentrate on what Jesus was doing and communicating to him. See also Mk. 8:22-26

"He looked up to heaven and with a deep sigh said to him, 'Ephphatha!' (which means, 'Be opened!'). At this, the man’s ears were opened, his tongue was loosened and he began to speak plainly." "'Ephphatha'" is an Aramaic word that Mark translates as meaning "'Be opened!'" Immediately, this man could hear. Also, we learn that "he began to speak plainly." He probably had stammered before this time. Those who begin to hear usually have trouble learning to speak, but this man was also able "to speak plainly" right away. He stopped stammering and began to immediately talk in the normal way—with no signs that he had once been "deaf."

The healing of the blind man pictures the healing of the spiritually blind. The healing of the "deaf" pictures the opening up of spiritually "deaf" ears to be able to hear and to understand spiritual truth. It also pictures the ability to speak clearly about what is now freshly understood in the spiritual realm.

"Jesus commanded them not to tell anyone. But the more he did so, the more they kept talking about it. People were overwhelmed with amazement. 'He has done everything well,' they said. 'He even makes the deaf hear and the mute speak.'"

Why does Jesus not want these people to "tell anyone" about this miracle of healing in this Gentile region? At another time, Jesus wanted a healed man to tell his family. " . . . 'Go home to your family and tell them how much the Lord has done for you, and how he has had mercy on you.' So the man went away and began to tell in the Decapolis how much Jesus had done for him. And all the people were amazed." (Mark 5:19-20) Here, Jesus is once more in "Decapolis" (see 7:31), but He does not want the healed man or others to tell about the miracle. It appears that, for some reason, the circumstances were different. It may be that Jesus was now focused on spending private time with the Twelve rather than on evangelizing the region.

"'He has done everything well,' they said." When we learn more about God's purposes in eternity, we will say of God what was said of the Son of God here: "'He has done everything well."

b. Jesus feeds the four thousand (8:1-9)
"During those days another large crowd gathered. Since they had nothing to eat, Jesus called his disciples to him and said, 'I have compassion for these people; they have already been with me three days and have nothing to eat. If I send them home hungry, they will collapse on the way, because some of them have come a long distance.' His disciples answered, 'But where in this remote place can anyone get enough bread to feed them?' 'How many loaves do you have?' Jesus asked. 'Seven,' they replied. He told the crowd to sit down on the ground. When he had taken the seven loaves and given thanks, he broke them and gave them to his disciples to set before the people, and they did so. They had a few small fish as well; he gave thanks for them also and told the disciples to distribute them. The people ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. About four thousand men were present. And having sent them away,"

Thought Question: Why do you believe that Jesus' "disciples" were able to forget that He had fed 5,000 people, under similar circumstances, not long before this event?

"During those days another large crowd gathered. Since they had nothing to eat, Jesus called his disciples to him and said, 'I have compassion for these people; they have already been with me three days and have nothing to eat. If I send them home hungry, they will collapse on the way, because some of them have come a long distance.'"

There are many ways we can look at a "crowd" of people. A pastor could look at a "crowd" and see it as a sign of his success as a pastor. Someone else could look at a "crowd" and see it as an opportunity to raise money for his ministry. The godly way to look at a "crowd" is the way that Jesus looked at this "crowd." He said, "I have compassion for these people." "If I send them home hungry, they will collapse on the way, because some of them have come a long distance."

Also, we see here that Jesus had "compassion" for not only those who were responsive to His message, but for everyone in this "crowd." Certainly, there were those who were in this "crowd" for other than pure reasons—some were merely curious, some only wanted to see a miracle, and some were Jesus' critics. Yet, He had "compassion" on all of them. Today, our Gospel missions and food banks do not only help the grateful, but they also help the ungrateful.

"His disciples answered, 'But where in this remote place can anyone get enough bread to feed them?'" How were these "disciples" able to forget that Jesus, in a similar situation, had just fed 5,000 men? See Mk. 6:30-44 Do we not do the same thing? God provides for our needs over the years; but at each time of need, we can be anxious that He won't do it in our present circumstances. We, each time, can focus narrowly on our problem and our limited resources. We become anxious whenever a problem is more than what we can handle with our limited resources. God instructs us to take each of our anxious situations to God in believing prayer. "Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus." (Philippians 4:6-7) See also Matt. 6:25-34; I Pet. 5:7

"'How many loaves do you have?' Jesus asked. 'Seven,' they replied. He told the crowd to sit down on the ground. When he had taken the seven loaves and given thanks, he broke them and gave them to his disciples to set before the people, and they did so. They had a few small fish as well; he gave thanks for them also and told the disciples to distribute them. The people ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. About four thousand men were present. And having sent them away,"

This account of how Jesus fed the 4,000 is very similar to how Jesus fed the 5,000. See 6:41-44 They are two different accounts, for the following reasons: (1) 4,000 were fed rather than 5,000; (2) it took place in two different regions—here it is Decapolis and the feeding of the 5,000 took place near the Sea of Galilee (see Jn. 6:1; Lk. 9:10); (3) the type of baskets that held the remaining food were different; and (4) in this account, there were "seven basketfuls of broken pieces that were left over" rather than the twelve baskets that were left over after the feeding of the 5,000.

"seven basketfuls" "In Mark 6:44, the word for basket is kophinos,which describes the basket in which the Jew carried his food, a basket narrow at the top and wider at the foot, and rather like a water pot. The word used here is sphuris, which describes a basket like a hamper, a frail is the technical term; it was the kind of basket that Paul was let down over the wall of Damascus (Acts 9:25) and it describes the basket which the Gentiles used." "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press."

3. They withdrew to Dalmanutha (8:10-12)
"he got into the boat with his disciples and went to the region of Dalmanutha. The Pharisees came and began to question Jesus. To test him, they asked him for a sign from heaven. He sighed deeply and said, 'Why does this generation ask for a miraculous sign? I tell you the truth, no sign will be given to it.'"

Thought Question: Why do you believe the religious leaders were wrong to ask "for a sign from heaven"?

Where is "Dalmanutha"? Matthew, in the same account, says Jesus "went to the vicinity of Magadan." (Matt. 15:39) "After Jesus had sent the crowd away, he got into the boat and went to the vicinity of Magadan." (Matthew 15:39) "Magadan" is on the west side of the Sea of Galilee. So, they crossed the Sea of Galilee from Decapolis on the east and went to the west to "Dalmanutha" and "Magadan" (Magadan is also called Magdala—the home of Mary Magdalene). So they moved from Gentile territory to Jewish territory. Here, they will encounter the Pharisees once again.

"The Pharisees came and began to question Jesus. To test him, they asked him for a sign from heaven." The arrogant and self-seeking "Pharisees" were not seeking a sign because they wanted to believe that Jesus was the Messiah. Rather, they were trying to prove that He was not the Messiah. His previous miracles were not important to them, they were hoping He would now fail to do a miracle and thus prove He was not from God. They had not accomplished that yet, so they kept on with their insidious goal. Matthew tells us that it was both the "Pharisees" and the Sadducees that confronted Him. See Matt. 16:1

"He sighed deeply and said, 'Why does this generation ask for a miraculous sign? I tell you the truth, no sign will be given to it.'" "He sighed deeply," because He knew they were not interested in a "miraculous sign" to show He was from God, but He knew that they were hoping that He would be unable to prove that He was from God.

"'I tell you the truth, no sign will be given to it.'" Jesus knew that there was no point in Him doing a miracle for them, for it would not have changed their attitude about Him at all. Previously, they had said His power over demons was given to Him by Satan. See Mk. 3:20-22

In Matthew, we learned that there were some additional words said at this time. "He replied, 'When evening comes, you say, “It will be fair weather, for the sky is red,” and in the morning, “Today it will be stormy, for the sky is red and overcast.” You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times. A wicked and adulterous generation looks for a miraculous sign, but none will be given it except the sign of Jonah.' Jesus then left them and went away." (Matthew 16:2-4) Simply put, if they wanted to know whether or not He was from God, there had been enough signs already given for them to know who He is. These religious leaders could read the signs in the skies, but they could not read the signs that pointed them toward the fact that He was their Messiah.

4. They withdrew to the eastern side of the lake (8:13-26)

a. Jesus warns them about the yeast of the Pharisees (8:13-21)
"Then he left them, got back into the boat and crossed to the other side. The disciples had forgotten to bring bread, except for one loaf they had with them in the boat. 'Be careful,' Jesus warned them. 'Watch out for the yeast of the Pharisees and that of Herod.' They discussed this with one another and said, 'It is because we have no bread.' Aware of their discussion, Jesus asked them: 'Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? Do you have eyes but fail to see, and ears but fail to hear? And don’t you remember? When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?' 'Twelve,' they replied. 'And when I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up?' They answered, 'Seven.' He said to them, 'Do you still not understand?'"

Thought Question: What do you believe is the "yeast of the Pharisees and that of Herod"?

"Then he left them, got back into the boat and crossed to the other side." Jesus and His followers leave their unproductive time with the hardened "Pharisees" and go back to the eastern side of the Sea of Galilee.

"The disciples had forgotten to bring bread, except for one loaf they had with them in the boat. 'Be careful,' Jesus warned them. 'Watch out for the yeast of the Pharisees and that of Herod.' They discussed this with one another and said, 'It is because we have no bread.'" Here, was Jesus and His "disciples" focusing in on two totally different subjects. Jesus was focused on the Pharisees' type of religion and the threat it posed for His "disciples." His "disciples," in contrast, were focused on the fact that they had forgotten to bring enough bread to feed themselves. Most of us who teach and lead in the church have had times like this. We are concerned about discussing some type of spiritual reality and those that we are speaking to may very well be focused on something entirely different.

"Aware of their discussion, Jesus asked them: 'Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? Do you have eyes but fail to see, and ears but fail to hear? And don’t you remember? When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?' 'Twelve,' they replied. 'And when I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up?' They answered, 'Seven.'"

Jesus rebukes His followers for their lack of faith. This is the third time in Mark (that is recorded for us) where the "disciples" looked at their human resources regarding food and concluded that they were in a needy and hopeless state. They had not had enough food to feed the 5,000 and the 4,000, and, now, "one loaf of bread" was not enough to feed them.

Can we see how this applies to us? Do we not also often look at our human resources rather than at God's resources? There have been many memorable times when I have failed as the "disciples" did here. While attending seminary, a bus line misplaced some packages of mine. In them was the paperwork I needed to apply for the G. I. Bill for my schooling. I, therefore, needed to borrow the money for my schooling from a local bank. It was not until Christmas vacation that I finally got the check from the G. I. Bill. I was on vacation at the time in California. My schooling was in Denver, Colorado. I cashed the check and used some of it for my expenses and put the rest of it into a cashier's check—which I used as a book mark, and then forgot where I put it (I found that check in the book much later). I could not, then, have it replaced until after 60 days. I wish I could say that I trusted God. To make a very long story shorter, the check was replaced in less than 60 days and the administrator of the loan at the back was a deacon from the church that I attended. He told me not to panic. He was too late, for I had already panicked. When, later, I found the check in the book, I tore off the signature portion of the check and kept it to remind me to trust God next time. I wish I could say that I have always trusted God since then, but I am still learning to trust Him.

"'Be careful,' Jesus warned them. 'Watch out for the yeast of the Pharisees and that of Herod.'" What does Jesus mean by "the yeast of the Pharisees"? "Yeast" spreads rapidly in dough, until it works it way through the whole of the dough. Also, it changes the whole loaf of bread. In Israel, "yeast" represented the sin and evil that had corrupted all of Israel. It also represented the sin that corrupts the whole of a person. At the Feast of unleavened Bread, Israel was to remove all "yeast" from their homes—symbolizing removing sin from their families. "For seven days you are to eat bread made without yeast. On the first day remove the yeast from your houses, for whoever eats anything with yeast in it from the first day through the seventh must be cut off from Israel." (Exodus 12:15)

Paul also used leaven or "yeast" to symbolize the spread of evil and corruption in the church. "Your boasting is not good. Don’t you know that a little yeast works through the whole batch of dough? Get rid of the old yeast that you may be a new batch without yeast—as you really are. For Christ, our Passover lamb, has been sacrificed. Therefore let us keep the Festival, not with the old yeast, the yeast of malice and wickedness, but with bread without yeast, the bread of sincerity and truth." (I Corinthians 5:6-8) See also Gal. 5:9

Matthew tells us that the "disciples" finally did understand what He was talking about. "'How is it you don’t understand that I was not talking to you about bread? But be on your guard against the yeast of the Pharisees and Sadducees.' Then they understood that he was not telling them to guard against the yeast used in bread, but against the teaching of the Pharisees and Sadducees." (Matthew 16:11-12)

What is "the yeast of the Pharisees and that of Herod"? Sadly, what starts out pure in Christianity too often becomes corrupted and grows into something ugly. The "Pharisees" and "Herod" were seeking after human prestige, self-gain, and power over others. When that is added to Christianity, it corrupts God's pure church until it becomes man's corrupt and evil corporation. God's church's purpose is very simple: wholeheartedly and genuinely love God and others. On the other hand, man's church is very complicated, filled with hidden agendas, power plays, masks, and the seeking after some type of selfish gain at others' expense. Most of us have experienced the pure and simple in God's church as God and others have graciously given to us in love. Sadly, though, most of us have also experienced the other also. "Watch out for the yeast of the Pharisees and that of Herod." This "yeast" can change us and it can still change God's church into something ugly.

b. A blind man is healed at Bethsaida. (8:22-26)
"They came to Bethsaida, and some people brought a blind man and begged Jesus to touch him. He took the blind man by the hand and led him outside the village. When he had spit on the man’s eyes and put his hands on him, Jesus asked, 'Do you see anything?' He looked up and said, 'I see people; they look like trees walking around.' Once more Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. Jesus sent him home, saying, 'Don’t go into the village.'"

Thought Question: Why do you believe Jesus healed this blind man in stages rather than immediately healing him completely?

"Bethsaida" "On the northeast shore of the Sea of Galilee. Philip the tetrarch rebuilt Bethsaida and named it 'Julias,' after Julia, daughter of Caesar Augustus." "NIV Study Bible note on Matt. 11:21." "Bethsaida" is Peter's hometown. "Philip, like Andrew and Peter, was from the town of Bethsaida." (John 1:44)

Only Mark records this account of the unusual healing of "a blind man" in "Bethsaida." It is the only miracle that did not happen immediately. Rather, it happened gradually in two stages. It symbolically pictures how we go from being "blind" spiritually to seeing spiritually. For, we also go from spiritual blindness to gradually gaining our spiritual sight.

"He took the blind man by the hand and led him outside the village." It appears that Jesus was beginning to wind down His healing ministry. So, He took this man "outside the village." " . . . in order that He might not have a stampede of sick folk. Our Lord's compassionate heart went out to the sick, but He always kept His chief mission in mind, the cure of souls, not bodies." "Wuest's Word Studies — Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

"When he had spit on the man’s eyes and put his hands on him," See my notes on Mk. 7:33

"Jesus asked, 'Do you see anything?' He looked up and said, 'I see people; they look like trees walking around.'" He could not see well enough to discern the details of the people he saw—they were blurry and indistinct. So, when we first become Christians, much is still blurry to us. And even after being a Christian, much is still blurry to us. In heaven, everything will be clear to us. "Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known."
(I Corinthians 13:12)

"Once more Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly." The second healing was complete. So, our final healing will also be complete.

"Jesus sent him home, saying, 'Don’t go into the village.'" Jesus' ministry, at this point, was near its end. He now needed to focus on preparing the Twelve for their ministry after He was gone. He needed not to draw crowds, but to have more solitary times with His closest disciples.

5. They withdraw to Caesarea Philippi. (8:27-9:29)

a. Peter declares that Jesus is the Messiah (8:27-30) See also Matt. 16:13-16; Lk. 9:18-20
"Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, 'Who do people say I am?' They replied, 'Some say John the Baptist; others say Elijah; and still others, one of the prophets.' 'But what about you?' he asked. 'Who do you say I am?' Peter answered, 'You are the Christ.' Jesus warned them not to tell anyone about him."

Thought Question: Why was this such an important question then and why is it such an important question now?

"Jesus and his disciples went on to the villages around Caesarea Philippi." "Caesarea Philippi was about twenty-five miles north-east of the Sea of Galilee. It was outside the domain of Herod Antipas, who was the ruler of Galilee, and within the area of Philip the tetrarch. The populations was mainly non-Jewish, and there Jesus would have peace to teach the Twelve." "Taken from The Gospel of Matthew Volume 2 by William Barclay. Copyright 1975 by The Westminster Press." Jesus took His "disciples" where He could focus mostly on them.

"On the way he asked them, 'Who do people say I am?' They replied, 'Some say John the Baptist; others say Elijah; and still others, one of the prophets.'" Jesus asked them what is the pivotal question for all mankind for all of time: "Who do people say I am?" The answer to the question would determine whether or not they would have a ministry after He was gone. Their ministry would be to proclaim that Jesus is the Messiah who died for the sins of mankind. The question is also a pivotal question today. The question is, "Who is Jesus Christ?" Jesus began this time alone with His closest followers by asking them, "Who do people say I am?"

The disciples had mixed with the crowds. They heard their spontaneous and candid comments. What did they hear the people say about who Jesus is? "Some say John the Baptist." Herod thought that Jesus was "John the Baptist": " . . . 'John, the man I beheaded, has been raised from the dead!'" (Mark 6:16)

"others say Elijah." It is predicted in Malachi 4:5 that "Elijah" would be the forerunner of the Messiah. "and still others, one of the prophets." Matthew gives the name of "one of the prophets" as Jeremiah. See Matt. 16:14

Notice, though, that there is no mention of the Jewish people thinking that He was the Messiah. He did not fit their image of the Messiah. They were expecting an Alexander-the-Great type of man—a great general.

"'But what about you?' he asked. 'Who do you say I am?' Peter answered, 'You are the Christ.' Jesus warned them not to tell anyone about him."" Peter, as a spokesman for the other disciples believed that Jesus was and is the Jewish Messiah. "Christ" or Christos in Greek is the Greek word that means the same as Messiah means in Hebrew—one anointed by God. See Ps. 2:2

Matthew adds that it was Peter also said that Jesus is "the Son of the living God." Matthew also adds these words said by Jesus: "Jesus replied, 'Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.' Then he warned his disciples not to tell anyone that he was the Christ." (Matthew 16:17-20) See my comments on these verses in DFG Matt. 16:17-23.

Matthew tells us that Peter was able to know this because the "Father in heaven" "revealed" this to him. (Matt 17:17) We also know that Jesus is "the Christ" because the Father has revealed it to us.

"Jesus warned them not to tell anyone about him." "'charged' ["warned"] is epitamao 'to admonish or charge sharply.' Expositors says: 'He threatened them, spoke in tone of menace, as if anticipating foolish talk.'" "Wuest's Word Studies — Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

They would, later, tell everyone who He is; but it was not time for that yet. Also, they did not yet understand that He, the Messiah, must die. They, at this point, had an incomplete idea of what the Messiah had come to do—and it was not to become the general of a great army so that He could conquer the Romans.

b. Jesus predicts His death (8:31-33)
"He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. He spoke plainly about this, and Peter took him aside and began to rebuke him. But when Jesus turned and looked at his disciples, he rebuked Peter. 'Get behind me, Satan!' he said. 'You do not have in mind the things of God, but the things of men.'"

Thought Question: Why do you believe "Peter" and the others had such a hard time hearing what Jesus said here?

"He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again.' Now, Jesus makes it clear that He would not be the Messiah that they had hoped for. He would not become the King of Israel who would vanquish all their foes, rescue them from the Romans, and immediately set up His rule over all of the earth. Rather, he would "be killed" by the Jewish religious leaders.

We have all talked to someone whose thinking was totally different than ours. As we talked to him or her, we knew that he or she was not getting what we were saying. Jesus' disciples were not getting what Jesus was saying.

"must suffer many things . . . " It was necessary, for Jesus to fulfill the Father's plan for Him, for Him to "suffer" and die for our sins. "For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life." (Leviticus 17:11) "In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness." (Hebrews 9:22) Jesus chose to pay the penalty for our sins by shedding His blood for us. He made the decision to pay that price in eternity past and He also made that decision in the Garden of Gethsemane on the day before His death. "Going a little farther, he fell to the ground and prayed that if possible the hour might pass from him. 'Abba, Father,' he said, 'everything is possible for you. Take this cup from me. Yet not what I will, but what you will.'" (Mark 14:35-36)

"and after three days rise again." They rejected His prediction that He would die, so they also missed His promise that He would "rise again." We know that they missed it, for when He died, they were not expecting Him to "rise again." "It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. But they did not believe the women [when they told them that Jesus had risen from the dead], because their words seemed to them like nonsense." (Luke 24:10-11)

"He spoke plainly about this," Jesus had predicted His death and resurrection before, but He had not been as plain and clear about it as He is here. "Jesus answered them, 'Destroy this temple, and I will raise it again in three days.'" (John 2:19) "For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth." (Matthew 12:40)

"He spoke plainly about this," Isaiah 53 and Psalm 22 very clearly predict the suffering and death of Jesus. So, it was in God's plan that the Messiah would die and that He would die for our sins. "Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all." (Isaiah 53:4-6)
But, Jesus' death was not in Peter's plans. "Peter took him aside and began to rebuke him." He rebukes Jesus for being out of touch with his plans for Him. Most of us can look back on stupid things that we have said and done. Peter also, later, recognized how foolish he was in rebuking Jesus.

Peter's perspective is a very human one. How can peace come into our war-torn world? The typical viewpoint is that we bring in peace by militarily conquering all of our enemies. But in recent years, military conquests have not brought peace; but, rather, our conquests have only led to more wars. As long as there is war in men's hearts, there will be wars in our world. Jesus' kingdom comes to us when there is love, joy, and peace in our hearts—when Jesus rules in our hearts. "For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit," (Romans 14:17) See also James 4:1-2

"But when Jesus turned and looked at his disciples, he rebuked Peter. 'Get behind me, Satan!' he said. 'You do not have in mind the things of God, but the things of men.'" Peter's rebuke of Jesus did not come from God and, ultimately, it was not even coming from him; it had come from God's adversary "Satan"—the meaning of "Satan" is "adversary." Peter's words were not God-inspired words, but Satan-inspired words. "'You do not have in mind the things of God, but the things of men.'"

Peter was being told by the Son of God that he did not understand "the things of God." Maybe you have been "rebuked" by a man of God as I have been, for being out of touch with God's ways. For Peter, it was much worse. He was "rebuked" for being out of touch with God by God Himself!

c. Jesus explains that there also is a cross for His followers (8:34-9:1)
"Then he called the crowd to him along with his disciples and said: 'If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul? If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels.' And he said to them, 'I tell you the truth, some who are standing here will not taste death before they see the kingdom of God come with power."

Thought Question: How do we "deny self"?

"Then he called the crowd to him along with his disciples and said: 'If anyone would come after me, he must deny himself and take up his cross and follow me.'" The "disciples" certainly were not expecting to hear these words from Jesus. They were expecting to be generals in His victorious army. But, instead, He tells them "that he must be killed." Now, He tells them that their path would be similar to His.

"'If anyone would come after me, he must deny himself'" What did Jesus mean by "deny himself'"? We can think that Jesus meant that they were to "deny" things to themselves. But, what Jesus says here goes much deeper than that. Rather, we are to deny ownership of ourselves. Instead of saying, "It is my life," we are to say, "It is His life." Does the Bible really tell us this is the way a Christ-follower is to live? Are there verses in the Bible that tell us that this is how we as Christians are to live? Clearly, the answer to that question is "Yes." "Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body." (I Corinthians 6:19-20) "And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again." (II Corinthians 5:15) "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me." (Galatians 2:20) See also Rom. 12:1-2

Denying self means saying , "No" to self and "Yes" to Christ. It is saying, "No" to such self-focused pursuits as self-pity, self-conceit, self-glory, selfish ambition, self-indulgence, self-defense, self-atonement, self-promotion, and more. Is there any reason for us to hold on to any of this self-oriented ugliness? We cannot truly follow Christ and take any of this along.

"'and take up his cross and follow me.'" We can see taking up our "cross" as meaning that we need to deal with and accept some difficult person or malady in our lives. But, one does not need to be a follower of Christ to have hardships in our lives. All people have hardships in their lives. What, then, did Jesus mean by "take up his cross"? The "cross" means all that comes as a result of following Christ. Jesus promised His followers that they would be hated as He was hated. "If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember the words I spoke to you: ‘No servant is greater than his master.’ If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also." (John 15:18-20) Following Jesus Christ will lead to people hating us, just as they hated our Lord.

Taking up the "cross" is being willing to daily absorb the pain caused by those who are self-absorbed, as we seek to reach them with gospel message. It is the willingness not to "keep a record of wrongs" and to love and forgive those who wrong us. See I Cor. 13:5 The path of the "cross" is a difficult road, but it is the path Jesus chose to "follow" for us; and it is the path we are to "follow" if we choose to "follow" Him.

Also, the path of the "cross" is the willingness to humble ourselves when our selfishness and pride are exposed. Paul describes this part of the path of the "cross" in II Cor. 12: "To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong." (II Corinthians 12:7-10)

"'and follow me.'" "Follow me" means "obey me." His kingdom requires obedience to the King; even though it is a hard path. It means that we do what He tells us to do, even if it is difficult—such as forgiving others.

"'For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it.'" What Jesus says here, at first glance, does not make sense. Certainly, He wanted to shock His disciples and us. He was saying that finding real life comes in the very opposite way that we normally seek after life. We normally think that the more we get, the happier we will be. Jesus says the more we give us and do for His sake, the happier we will be.

"'What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul?'" Many have gained wealth, possessions, power, and prestige who were empty and unsatisfied within. And, much worse, they ended up separated from God forever. Total selfishness is also total emptiness.

"'If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels.'" If someone chooses to be a secret service Christian—always being careful to tell only those who are pro-Christian that he or she is a Christian, Jesus will be equally ashamed of him or her. "Fear of man will prove to be a snare, but whoever trusts in the Lord is kept safe." (Proverbs 29:25)

"And he said to them, 'I tell you the truth, some who are standing here will not taste death before they see the kingdom of God come with power." What was Jesus speaking of here that would be experienced before "some" of them would die? It appears clear to me that He was speaking of His transfiguration before Peter, James, and John in six days. "After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them." (Mark 9:2)

d. Jesus is transfigured before three of His disciples (9:2-13) See also
Lk. 9:28-37; Matt. 17:1-13
"After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them. And there appeared before them Elijah and Moses, who were talking with Jesus. Peter said to Jesus, 'Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.' (He did not know what to say, they were so frightened.) Then a cloud appeared and enveloped them, and a voice came from the cloud: 'This is my Son, whom I love. Listen to him!' Suddenly, when they looked around, they no longer saw anyone with them except Jesus. As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. They kept the matter to themselves, discussing what 'rising from the dead' meant. And they asked him, 'Why do the teachers of the law say that Elijah must come first?' Jesus replied, 'To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him.'"

Thought Question: Why do you believe that it was God's plan for Jesus to appear in His glory on this mountain just before His death?

"After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them." Many Christians believe that our greatest joy when we appear in heaven will be to see the glorified Jesus. "Peter, James and John" saw the glorified Jesus just before He died. They saw Him glorified on a "high mountain."

"after six days" Matthew and Mark both say the same words here. See Matt. 17:1 Luke says "about eight days." (Lk. 9:28) Luke may have counted part of the part of the first day and part of the eighth day, a common Jewish practice; whereas, Mark and Matthew may have counted only the "six" complete days.

"led them up a high mountain," Mount Hermon is a "high mountain" near Caesarea Philippi, and is probably the "mountain" upon which Jesus was "transfigured" before them.

Another possibility is Mount Tabor. Barclay rejects this "mountain," though, for the following reasons: "Tabor is in the south of Galilee and Caesarea is way to the north. Tabor is no more than 1,000 feet high and, in the time of Jesus, there was a fortress on top. It is much more likely that this event took place amidst the eternal snows of Mount Hermon which is 9,200 feet high and much nearer Caesarea Philippi . . . " "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press."

"There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them." This earth is a place of impurity. A premier goal of God for us in the church is that our hearts will be purified. "But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere." (James 3:17) "Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded." (James 4:8) "The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith." (I Timothy 1:5) Heaven will be a place of absolute purity. Jesus' three closest followers witnessed this purity in all its dazzling glory when they saw Jesus' heavenly purity.

"Transfigured" is the Greek word metamorphoomai. It describes a transformation taking place, like the transformation of a caterpillar into a butterfly. The holiness that was on the inside of Jesus transformed His outward body and clothes. "There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light." (Matthew 17:2) The same Greek word is used in Rom. 12:2 and II Cor. 3:18. See also Acts 26:13; Rev. 1:12-16

"And there appeared before them Elijah and Moses, who were talking with Jesus." Why "Elijah and Moses"? Why not Abraham, Samuel, David, Solomon, Isaiah, Jeremiah, or Daniel? "Elijah and Moses" were probably chosen because the Law of Israel was given to "Moses" and "Elijah" was the first of the prophets. Both of these two men also had mountain-top experiences. See Exod. 19:20-23, 24:12; I Kings 19:8-18 They represented well the Old Testament — often referred to as the Law and the Prophets. They appeared on this "mountain" just before the greatest and most important event in Jesus' time on earth—He was about to die for the sins of all mankind throughout all time (which included the sins of Moses and Elijah). They may have been "talking with Jesus" about what was ahead for Him. "appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem." (Luke 9:31)

"Peter said to Jesus, 'Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.' (He did not know what to say, they were so frightened.)" We are told here that "Peter" "did not know what to say," because "they were so frightened." But "Peter" did say something. We can at times feel like we have to have the answer to every situation; and out we blurt our words. There are times, though, when we should say nothing and just listen. That's what "Peter" should have done on that "mountain." But, he said something. He appears to have believed that the promised kingdom of Jesus had begun. The Feast of Tabernacles symbolized this coming kingdom. And during that festival Israel lived in booths. The people of Israel were taught to do this in the book of Leviticus. In this book, they were instructed to live in booths or "shelters" of tree branches during the Feast of Tabernacles. "So beginning with the fifteenth day of the seventh month, after you have gathered the crops of the land, celebrate the festival to the Lord for seven days; the first day is a day of rest, and the eighth day also is a day of rest. On the first day you are to take choice fruit from the trees, and palm fronds, leafy branches and poplars, and rejoice before the Lord your God for seven days. Celebrate this as a festival to the Lord for seven days each year. This is to be a lasting ordinance for the generations to come; celebrate it in the seventh month. Live in booths for seven days: All native-born Israelites are to live in booths so your descendants will know that I had the Israelites live in booths when I brought them out of Egypt. I am the Lord your God." (Leviticus 23:39-43) They believed that this festival predicted the future rule of the Messiah. It is predicted that the Feast of Tabernacles will be celebrated by the whole world during the millennial rule of Christ. "Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty, and to celebrate the Feast of Tabernacles." (Zechariah 14:16)

So, "Peter" was going to help Jesus, as well as "Moses and Elijah," by building "three shelters" or booths for them. But, he was immediately interrupted by a voice from heaven.

"Then a cloud appeared and enveloped them, and a voice came from the cloud: 'This is my Son, whom I love. Listen to him!'" "Peter" quickly learned that it was not the time to talk, but the time to listen. For, he was interrupted by God the Father. This is the second of three times that the Father audibly affirmed His Son. See also Matt. 3:17 and John 12:28

"Then a cloud appeared and enveloped them," Clouds accompany appearances of God throughout the Bible. See Exod. 13:21-22, 14:19, 19:16-19, 24:15-18, 40:34-38; I Kings 8:10-11; II Chron. 5:13-14; Ps. 104:3; Acts 1:9-11; I Thess. 4:17-18; Rev. 14:14-16

"'This is my Son, whom I love.'" The Father immediately set Jesus apart from all other men; He even set Him apart from "Moses and Elijah." For He alone is God's eternal "Son." We are reminded of John 3:16: "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life." (John 3:16)

"'Listen to him!'" "The verb is present imperative, speaking of continuous action. 'Be constantly hearing Him.' The verb 'hear,' akouo in this context, does not merely refer to the act of hearing, in the sense of listening to, but to the act of obeying what is heard." "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company." This command from the Father would shortly be followed by the Upper Room discourse found in John 13-17. There Jesus said these words to His disciples. "If you love me, you will obey what I command." (John 14:15)

"Suddenly, when they looked around, they no longer saw anyone with them except Jesus." "Suddenly," all was back to normal. Those there on that "mountain" had experienced what only a very few have experienced. Heaven had touched down on earth, and they were there to see it. They saw Jesus in His holy glory. They saw "Moses and Elijah" in their heavenly state. They had heard the thundering voice of God the Father. Then, just as "suddenly," it was all gone. It would be an experience they would never forget. Pete reminisced about it in his second letter. "We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For he received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, 'This is my Son, whom I love; with him I am well pleased.' We ourselves heard this voice that came from heaven when we were with him on the sacred mountain."
(II Peter 1:16-18)

"The 'suddenly' of verse 8 is not Mark's well worn eutheos. It is a word that appears only once in the New Testament: exapina. It denotes something unexpected." "The Gospel of Passion by Michael Card. Copyright 2012 by InterVarsity Press" "Suddenly" and unexpectedly, all was back to normal!

"As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead." Why did Jesus have these three experience the "transfiguration" and then tell them "not to tell anyone"? The answer is obvious. They, at this time, would have communicated what happened from their human perspective. They would have said something like: the millennial rule of Jesus has begun, for we saw Jesus glorified, and we saw "Moses and Elijah." Rather, they needed to learn so much more about the purpose of Jesus' first coming. They would understand much more about the message they were to proclaim after Jesus' death on the cross and after His resurrection.

"They kept the matter to themselves, discussing what 'rising from the dead' meant." They clearly did not believe that Jesus was about to die and then resurrect "from the dead." The whole idea that Jesus was about to die did not have a place in their view of what was about to happen. So, to them, there was no need for Him to rise "from the dead"—for, in their minds, He was not going to die.

"And they asked him, 'Why do the teachers of the law say that Elijah must come first?'" The disciples had concluded that Jesus was the Messiah, but they were confused why Jesus came first and then "Elijah" came afterwards. Rather, it was predicted that "Elijah" would precede the Messiah. "See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse." (Malachi 4:5-6) "Traditional Jewish eschatology [teaching on the last days] of the teachers of the law, based on Mal. 4:5-6, held that Elijah must come before the coming of the Messiah." NIV Study Bible note on Matt. 17:10."

"Jesus replied, 'To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected?" Jesus responds that "Elijah" did "come first." How, then, did He precede Jesus? It appears that Jesus is referring to John the Baptist who was the forerunner of Jesus. "For all the Prophets and the Law prophesied until John. And if you are willing to accept it, he is the Elijah who was to come." (Matthew 11:13-140 "'But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands.' Then the disciples understood that he was talking to them about John the Baptist." (Matthew 17:12-13)

"But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him.'" "Elijah" and Jesus needed to suffer to fulfill the plan of the Father. Both Jesus and John suffered and died at the hands of evil men and women. This all was part of God's plan and needed to happen. At Jesus' second coming, "Elijah" will precede His coming. He may be one of the two prophets predicted in Revelation 11. See Rev. 11:1-12

"and they have done to him everything they wished," "' . . . they arbitrarily applied their will to him and forgot God's will.' He was referring to the imprisonment and death of John the Baptist at the hands of Herod. Then, by implication, he drove them back to that thought they would not face and that he was determined they must face, By implication he demanded, 'If they have done that to the forerunner, what will they do to the Messiah'" "The Gospel of Mark by William Barclay. Copyright 1975 by Westminster Press."

One of the very difficult problems we humans have with God's will is why He allows evil men to kill and torture His people. As I am writing these words, I just heard that a Christian missionary has been taken in Nigeria by a terrorist group. Yesterday, we learned of Christians in Syria being taken hostage by another terrorist group. Last week, 21 Christians were taken by an ISIS group in Libya. Why does a loving and all-powerful God allow this to occur? As in the case of the deaths of John the Baptist and Jesus, there is an eternal purpose in it all. One day, we will learn that "He has done everything well." (Mk. 7:37)

e. Jesus delivers a boy from an evil spirit. (9:14-29) See Matt. 17:14-19, 22-23; Lk. 9:37-45

(1) The disciples' failure (9:14-18)
"When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him. 'What are you arguing with them about?' he asked. A man in the crowd answered, 'Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not.'"

Thought Question: Why do you believe that these "disciples" were unable to deliver this "son" from the demon, when they were able earlier to deliver people from demons on their missionary trip? See Matt. 10:1; Lk. 10:17

Many of us who are Christians have had our mountaintop experiences—where we have spent a week or a weekend in a Christian camp. At this camp, we were continually surrounded by Christians as we listened to excellent Christian speakers. Then, we came down from the mountain and had to face life as it is off of the mountain. That is what Jesus and the these three "disciples" faced on "the next day." (Lk. 9:37) Jesus saw His "disciples" "arguing" with the "teachers of the law." It had been different on that mountaintop; but it was still the same old world when they came down from the mountain.

What were the "other disciples" "arguing" about with the "teachers of the law"? We are told here that they were "arguing" over the disciples inability to heal a man's "son." The "teachers of the law" were probably gloating at the weakness and inability of "other disciples" to miraculously deliver this man's "son" from a demon; and Jesus' "disciples" were probably being defensive about it.

Why didn't the "teachers of the law" cast out "the spirit"? Then, they would have won the argument without a word. See Matt. 12:27; Mk. 9:38

Why were the "people" in the "crowd" "overwhelmed with wonder" when they saw Jesus? They may have realized that He alone was the source of the miracles that accompanied Him—His "disciples" were powerless without Him.

"'What are you arguing with them about?' he asked." "Swete says: This 'is a bona fide request for information: the human mind of Christ acquires knowledge by ordinary means.'" "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

We learn that the problem was that the man's "son" was "possessed by a spirit." It has been called "demon possession," and that is what is described here. A demon had taken over this boy's body, and when the "spirit" did this, the boy was unable to talk, it threw "him to the ground," he foamed from "the mouth," gnashed "his teeth," and became "rigid." So, we are given here some signs of demon possession. The demon was, to the degree described here, able to possess or take over this boy's tongue and the parts of his body that are mentioned.

"possessed" exonta "possess, have, own (Mt 14:17)" "Dictionary of Biblical languages."

"seizes" "The word is katlambano 'to lay hold of so as to make one's own, to seize upon, take possession of.' The picture in the word is that of seizing something and pulling it down." "Wuest."

This "man" had not a human solution to his son's problem. We can see why he took him to Jesus' "disciples." But, they were unable to help. They were unable to help this boy, though they had been able to cast out demons before. "He called his twelve disciples to him and gave them authority to drive out evil spirits and to heal every disease and sickness." (Matthew 10:1) "The seventy-two returned with joy and said, 'Lord, even the demons submit to us in your name.'" (Luke 10:17)

(2) Jesus casts out the demon. (9:19-27)
"'O unbelieving generation,' Jesus replied, 'how long shall I stay with you? How long shall I put up with you? Bring the boy to me.' So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth. Jesus asked the boy’s father, 'How long has he been like this?' 'From childhood,' he answered. 'It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us. 'If you can?' said Jesus. 'Everything is possible for him who believes.' Immediately the boy’s father exclaimed, 'I do believe; help me overcome my unbelief!' When Jesus saw that a crowd was running to the scene, he rebuked the evil spirit. 'You deaf and mute spirit,' he said, 'I command you, come out of him and never enter him again.' The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, 'He’s dead.' But Jesus took him by the hand and lifted him to his feet, and he stood up."

Thought Question: How does this father's words to Jesus, "I do believe; help me overcome my unbelief," help you?

"'O unbelieving generation,' Jesus replied, 'how long shall I stay with you? How long shall I put up with you? Bring the boy to me.'" "Unbelieving" or "faithless" or, according to Robertson, "distorted, twisted in two, corrupt." "Taken from Word Pictures in the New Testament on Matthew by A. T. Robertson. Copyright 1930 by Broadman Press."

Rather than having a simple and childlike faith that sees and understands God and His ways clearly, we look at God through eyes "distorted" by a selfish and narrow-minded perspective. As J. B. Phillips' book title says: Your God is too Small." We do not see God clearly. When problems are beyond our ability to handle them, we can falsely believe that they are also beyond God's ability to handle as well. See Ps. 95:10

"'how long shall I stay with you? How long shall I put up with you?'" Jesus shows His exasperation with men's blindness to Who He is and what He is able to do. He had just come from the mountaintop where He had experienced the glory of heaven. Now, He is with people who are blind to heaven. He certainly yearned to be with people who could see and believe the glories of heaven with the eyes of faith; but, nevertheless, He needed to remain with these blind and shortsighted people. "Bring the boy to me."

"So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth." It is clear that the problem was demonic, for when "the spirit" saw Jesus, "it immediately threw the boy into a convulsion."

"Jesus asked the boy’s father, 'How long has he been like this?' 'From childhood,' he answered. 'It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us.'" This man's son had been afflicted with this problem "from childhood." We can see why this loving "father" was so desperate that Jesus would help him.

"'take pity on us and help us.'" "The words 'have compassion' ["take pity"] are an aorist participle, the action of which precedes the action in the finite verb ["help us"]. It is 'help us at once, having had compassion on us.'" "Wuest's Word Studies—Volume One by Kenneth Wuest. Copyright 1950 by Wm. B. Eerdmans Publishing Company."

"'If you can?' said Jesus. 'Everything is possible for him who believes.'" This man believed that Jesus had the compassion needed—he believed that Jesus wanted to heal his "son"; but he was not sure if Jesus had the power and ability to heal him. For, he said, "'If you can?'" Jesus "gently reproves the man's lack of faith." "Taken from Mark by R. Alan Cole. Copyright 1989 by IVP."

What can't God do? "'Everything is possible for him who believes.'" God can do anything. The question is whether or not it is His will to do something. The Father could have rescued Jesus from the cross, but it was not His will to do it. "'Abba, Father,' he said, 'everything is possible for you. Take this cup from me. Yet not what I will, but what you will.'" (Mark 14:36)

The "if you can" of the "father" was probably asked because Jesus' disciples could not heal the "son." This man felt that his "son" had a problem that no one could fix.

"Immediately the boy’s father exclaimed, 'I do believe; help me overcome my unbelief!'" This man is not rebuked by Jesus for his honesty about the weakness of his faith. We can be just as honest before Jesus. He already knows us completely anyway.

Sometimes, we need to pray for ourselves before we pray for others. We can feel weak and unbelieving when we start our prayer time. We can ask God for strength so that we can pray in the Spirit. And we can pray for strength to pray in faith. What does that type of prayer look like? The apostle John describes what praying in God's Spirit and praying in faith looks like: "This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us—whatever we ask—we know that we have what we asked of him." (1 John 5:14-15)

"When Jesus saw that a crowd was running to the scene, he rebuked the evil spirit. 'You deaf and mute spirit,' he said, 'I command you, come out of him and never enter him again.' The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, 'He’s dead.' But Jesus took him by the hand and lifted him to his feet, and he stood up."

We can tell here that Jesus was not trying to draw a crowd. He was not doing miracles to impress men. So, before the crowd grew any larger, he commanded "the evil spirit" to "come out of him and never enter him again."

What happened next? "The spirit shrieked, convulsed him violently and came out." This demonstrated Jesus' total authority over this demon. Jesus is the absolute Lord over the spirit world.

"The boy looked so much like a corpse that many said, 'He’s dead.'" It appears that the "evil spirit" coming out of him so drained him of his energy that he appeared to be "dead."

(3) Jesus' disciples ask Him why they were unable to heal the boy (9:28-29) See also Matt. 17:19-21
"After Jesus had gone indoors, his disciples asked him privately, 'Why couldn’t we drive it out?' He replied, 'This kind can come out only by prayer.'"

Thought Question: According to Jesus' words, why were "his disciples" not able to deliver this boy from the demon? (What could they have done differently to deliver the boy from the demon?)

Why, then, where these "disciples" unable to heal this boy? It appears that the "disciples" had become more reliant on themselves and on saying the right formulas rather than being dependent on God through a life of "prayer." Is that not also easy for us to do? We feel very inadequate for some task, so we pray and we ask others to pray. Then, God empowers us and we do well. So, we then conclude that it was what we did that accomplished whatever it was we had prayed for. So, we shift from being dependent on God to being dependent on our own abilities. So, we do not pray and we do not ask others to pray. And, the next time we fail just like these "disciples" had failed. Jesus did what He did relying on the Father's power. So, we also need to do God's work in the power of the Spirit. That was Paul's pattern. "To this end I labor, struggling with all his energy, which so powerfully works in me." (Colossians 1:29) "I can do everything through him who gives me strength." (Philippians 4:13)

"'and of fasting' does not appear in the two best Greek manuscripts (Aleph and B). It is clearly a late addition to help explain the failure." "Taken from Word Pictures in the New Testament by A. T. Robertson. Copyright 1930 by Broadman Press." ("but by prayer and fasting." is found in the KJV)

Ryle closes this section of verses with these helpful words: "We may leave the passage with comfortable feelings. Greater is He that is for us than all those who are against us. Satan is strong, busy, active, malicious. But Jesus is able to save to the uttermost all that come unto God by Him—from the devil, as well as from the world. Let us possess our souls in patience. Jesus still lives and will not let Satan pluck us out of His hand. Jesus still lives, and will soon come again to deliver us entirely from the fiery darts of the wicked ones. The great chain is prepared (Rev 20:1) Satan shall one day be bound. The God of peace shall bruise Satan under our feet shortly! (Rom. 16:20)." "Taken from Expository Thoughts of the Gospels by J. C. Ryle." See Matt. 13:20 where Jesus, at this time, also talked about faith that is as small as a mustard seed that can move a mountain.

Studies in Mark


The Action Gospel - Jesus As Servant		Mark 1-9
The Action Gospel - Jesus As Servant		Mark 9-16

The Way of the Cross Diagram	The Way of the Cross The PATH	The Way of the Cross L.I.G.H.T.	The Way of the Cross L.O.V.E.D.
The Way of the Cross L.I.F.E.	The Way of the Cross S.E.L.F.	The Way of the Cross C.R.O.S.S.	The Way of the Cross L.O.V.E.
The Way of the Cross Memory Verses

Table of Contents	Outline	Genesis	Exodus to Deuteronomy
Furniture of the Tabernacle	Dress of Priests and High Priest	Dress of High Priest	Canaan: What Can it Teach Us?
Israel, God's Kingdom	Moses—Failure the Backdoor to Success	The Mosaic Covenant	The Ten Commandments
The Offerings	Uncleanness	The Priesthood	The Festivals
The Nazirite Vow	Joshua to Ruth	Prophecies of the Redeemer—Genesis to Ruth	I and II Samuel
Saul and David Compared	Jonathan and David Compared	The Davidic Covenant	I And II Kings
Israel's and Judah's Kings	Divided Kings who Divided	Criticisms of God's Actions in the Old Testament	Ezra, Nehemiah, and Esther
Ruth and Esther Compared	Job to Song of Solomon	Proverbs: Wise Man or Fool?	Isaiah
Jeremiah	Daniel	Hosea	Joel
Amos	Obadiah	Jonah	Micah
Nahum	Habakkuk	Zephaniah	Haggai
Zechariah	Malachi

Table of Contents	Introduction	Part 1a	Part 1b
Part 2	Part 3	Part 4	Part 5
Part 6	Part 7	Part 8	Part 9
Part 10	Part 11	Part 12	Part 13
Part 14	Part 15	Part 16	Part 17
Part 18a	Part 18b	Part 19	Part 20
Conclusion	"The Onlys"	A Pastor's Authority	Galatians 6:1-3
George Whitefield's Funeral Service

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Mark 1-9

Studies in Mark