018A-Bread and Boat, Again and Again

Jesus came to meet people where they are.

• Discussion Outline
• Discussion Audio (1 hour 20 minutes)
• Text: Mark 8:1-21

First off, we only managed to get through the first third (feeding of the 4,000) of the study during this session. We will finish off the remainder next time.

When the story of the feeding of the 4,000 is read in its literary context, it reveals much more than simply another miraculous feeding by Jesus. There are some key differences and similarities between this feeding and the earlier one in chapter 6. These point to what Mark intended for his readers to understand.

The key message is that the gospel is not just for the Jews, but for the entire world. This story illustrates the “riddle” that the Syrophoenician woman brilliantly answered in 7:24-30. This feeding illustrates both Jews and Gentiles eating together (literally) in the kingdom of God, that all are fed simultaneously, and that all are fed until satisfied.

So the Syrophoenician woman turns out to be right after all. The Gentile "dogs" eat from the provisions of Abraham's descendants, and the disciples are not deprived in the least. They collect enough leftovers to fill seven baskets, each large enough to hold a man (spuris, 8:8b; Acts 9:25). At the eschatological banquet that this meal prefigures, everyone has a place at the table, everyone eats at the same time, and everyone has enough (echortasthesan, 8:8a).^[1]

In view of the mixed population of the area, however, it is probable that both Jews and Gentiles sat down together in meal fellowship on this occasion, and this prefigured Jesus' intention for the Church. This seems to be a more realistic approach to the historical situation than the desire to find an exclusively Gentile audience in Ch. 8:1–9.^[2]

This story and the differences with the earlier feeding story also provide us with some principles of mission. In the earlier story Jesus (and Mark) allude to a number of Old Testament passages and metaphors (such as the Good Shepherd, Psalm 23). Jesus is also shown as primarily teaching. But in the current story, Jesus’ concern is with primarily with the physical needs of the people, and there are no allusions to the Jewish scriptures. In addition Jesus gives thanks for both the bread and fish, a detail not found in the earlier story where it could be assumed that the Jews already understood that giving thanks for the bread was indicative of God’s supplying of all needs, but where the gentile audience would not have necessarily known.

We see that Jesus tailors his methods and message to the people; something that Paul will later be shown to do. Mission work begins with the missionary integrating herself or himself into the society and culture of those to whom her/his compassion has led. It begins with listening and understanding. When actions are taken and words are spoken, it begins with the immediate needs and understandings of the people. This is something that American Christians need to take to heart, especially as we attempt to communicate the gospel to those around us. We cannot assume prior biblical knowledge or spiritual foundations of those that we encounter. Our first step should not be to try to correct errors or misunderstandings, but to listen and understand, to build up and affirm, to discover what it is that they find valuable and life-giving already, and then build from there.

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^[1] Reading Mark, 7:24-8:9.

^[2] NICNT: Mark, 8:8-10.

012-Summary Cycle Two

Christians are simultaneously disciples and apostles. 

• Discussion Outline
• Discussion Audio (1 hour 15 minutes)
• Text: Mark 6:1-13

Compared with the Twelve,
we act as though we were sent out to be tourists
rather than disciples in the world.
We plan, pack, and go.^[1]

Rejection in His Hometown (6:1-6a)

Jesus’ initial cycle of teaching of his disciples has come to a conclusion and he sends them out as apostles. But first, he makes a stop in his hometown (probably Nazareth) where the people reject his teachings because they cannot believe that a hometown boy they’ve known all his life could possibly have wisdom (spiritual understanding), power, and authority beyond what even their authorized religious leaders have.

People cannot get beyond the shared assumptions and biases that stem from the most local of cultural institutions, the family and the village; one might as well be in Plato’s cave, where people mistake for reality the shadows they have always been familiar with.^[2]

They hear Jesus’ words and hear about his activities. They recognize that they are not mere human words and actions. But what then could be the source? Like the scribes that questioned the source of his authority earlier (3:22-30) Jesus’ family and neighbors may harbor dark suspicions. Jesus cannot openly perform “mighty works” in his own hometown because to do so might only deepen their suspicions and work to further alienate them from him.

The people of Nazareth are like the seed that fell beside the path; they never take root. Their opinions about who Jesus is stand in their way. Jesus 'combination of human ordinariness and divine power makes no sense to them.^[3]

Apostles Sent (6:6b-13)

Rejection does not stop Jesus from his work. He goes on to other places. The work is also much lager than what one individual can accomplish.

The gospel demands judgment: either acceptance in faith, or rejection through disbelief. Jesus has experienced both and now he sends out his disciples with instruction to expect both kinds of response when they proclaim and act on behalf of his authority.

Jesus sends them out with what seem like extreme instructions: don’t take anything with you. Be at the mercy of those to whom you minister. Part of the reason may be that this was meant to be a short-term mission rather than a long-term lifestyle. Another is that the transparency with which they came, not seeking anything on their behalf but to simply be served with gratitude, shows that the apostles were not trying to manipulate their listeners.

Multiple commentaries note that these instructions were not meant to be prescriptive to all missionaries. Some, too, note the discrepancies in detail across the gospels in regards to these instructions and suggest that each gospel writer may be offering his own commentary on what was handed down as Jesus’ words. That said, we should also remain open to those times when God does call people to go without having time to prepare adequately.

What is most important is that Christians not stay confined inside their own bubbles, but to venture outside, to take risks that may be uncomfortable and challenge them. And while doing so to be vulnerable and transparent about their lives and motivations.

Our problem is that most of us would like to be disciples all our lives and never have to risk ourselves and our dignity by becoming apostles. We like the comforts of the cocoon rather than the uncertainties of the wider world.^[4]

Summary: Cycle Two

Success of an apostle is not measured by how many people accept the gospel. Success is measured by how faithful she is to Christ’s commission. The work of the apostle is to sow. God is responsible for the soil and growth.

When the gospel is sown, expect all kinds of responses. Some may be mere dismissal, but at other times it may be quite hostile, even to the point of death. The apostle should not be disheartened by the seeming lack of growth or fruit. The power of the gospel guarantees that it will be fruitful in the end, where it meets good soil.

Could it be that Mark intended the parable of the Sower and Jesus’ explanation of it (4:1–20) to serve as an interpretive guide for all of these problems of speaking and hearing about the kingdom of God?^[5]

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[1] Feasting: Mark, location 6238.

[2] Feasting: Mark, location 5894.

[3] Reading Mark, 6:1-6.

[4] Exploring Mark, p. 131.

[5] Feasting: Mark, location 5888.

010-Power to Redeem and Recreate

The New Creation begins with Jesus. 

• Discussion Outline
• Discussion Audio (1 hour 2 minutes)
• Text: Mark 4:35-5:20

The next section of Mark, 4:35-5:43 includes three or four miracles stories. (NICNT counts the first two as a single exorcism story, making the total count three.) These four stories are all related in that they deal with the realm of the unclean and the dead. Together they picture Jesus’ power over impurity, disease, and demons.

Calming of the Storm and Sea

The first story of this session’s passage is about the calming of a storm on the sea. The context is that the sea and storm represent the forces of chaos attempting to overtake and destroy Jesus and his family, his disciples. The demons are responsible and present in the winds of the storm. In response Jesus rebukes the wind. The language Mark uses represents that of an exorcism. The result is that a “great calm” settles on the sea.

In ancient mythology, only deities had the kind of command over nature that was displayed in this story. The disciples see and experience this, and their response is fear. They are starting to realize that Jesus is the Creator of the Genesis 1 account. Through his command over nature, Jesus demonstrates that all creation is under his command. All the damage sin has caused to the world, Jesus demonstrates that he has power to recreate. Jesus foreshadows the full realization and recreation of his future kingdom.

This story also bears some similarities and also striking differences with the Jonah account. What is important for Mark’s audience are the differences. In Jonah, God is outside the human trial, and not only that, he is portrayed as the one sending the storm to punish Jonah for his disobedience. In Mark’s storm account, God (in Jesus) is present with his people in the storm and it is not God, but demons, that are shown to be the cause of the storm. I see Mark correcting misunderstandings about God through this account.

The Demoniac and the Pigs

In the second story of this session we read the longest narrative in Mark. In a writing style known for directness and terseness, Mark expends a large amount of ink providing numerous details.

In this account we are given a picture of what evil and demons seek to do to people. With the demoniac, they have almost succeeded. From all appearances, he is no longer a human being. He cannot speak for himself and all his actions are self-harm.

Where all other people fear this man, Jesus has no fear of him. Jesus sees the kernel of humanity that is still present, and the potential that is still there. He removes the demons from oppressing the man.

The demons are allowed to complete their work of destruction through the herd of pigs. I believe Jesus allowed this to occur because his disciples and the former demoniac needed to see that the demons returned to their source, their abode – the sea – and perished, no longer able to wield their power over them.

The townsfolk were understandably upset and afraid. They too, like the disciples, probably recognized divinity in Jesus. In their legends and myths, the presence of a deity on earth is never a good thing, and it is understandable that they wanted Jesus to leave.

Jesus does not insist on staying but commissions the former demoniac as his first apostle to the Gentiles. He has no doctrine or creed to teach, but simply a testimony of God’s mercy. This is the heart of evangelism. This is the seed of the gospel that, when planted, will bear fruit.

This is Mark’s retelling of the second creation account of Genesis 2. The demoniac is recreated and given back his dignity of a human being. He is commissioned and given a task by God to sow seeds (to garden?) of the gospel in the lands given to him to steward. Jesus demonstrates his power to recreate humans beings in God’s image. Nothing unclean or evil can stand before him.

Again I see some parallels with the Jonah account. They are not exact parallels, but both Jonah and Jesus go to minister to Gentiles in non-Hebrew lands. Both are stories of God’s mercy. I see Mark using the second part of Jonah’s story to emphasize that Jesus’ actions follow historical precedent.

Illustrations of Jesus’ Teachings

Through these stories of Jesus’ power, Mark illustrates the “seed parables” of chapter 4. The gospel’s power is found not in the words of teaching, but in the testimonies of God’s mercy shown to his people.