Mark Study 16
The Turning Point (Part 2)
Mark Study #16 by Michael Spencer
Step into the study, pour yourself a cup of coffee, get comfortable and let's enjoy the Gospel of Mark. 
Our scripture again this week is Mark 3:1-19. 3:1 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. 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. 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.
The ominous ending of verse six leads to the unusual word "withdrew" in verse 7. Anechoresen is a word that is used for retreating to safety or protection and we certainly have every reason to consider that Jesus was not wanting an immediate imprisonment to interrupt his ministry. But it is just as likely that Jesus is withdrawing from one chapter of his ministry to move to another chapter, one that will see larger crowds and ministry on a larger scale.
Mark 3:7-12 seems to be Mark's own summary picture of Jesus' ministry at a crucial point. The withdrawals of Jesus for various reasons are a repeated theme in Mark. (1:12; 3:7; 6:31,46; 7:24,31; 9:2; 10:1; 14:34) One of the disciples' strongest memories of Jesus' early ministry was the response and size of crowds. All of the Gospel writers report that Jesus was followed by large, sometimes unruly, crowds and that Jesus took specific steps to respond to this. The steps may have been as practical as Mark 3:9, where Jesus uses a boat to get far enough off shore to avoid the crunch, or as drastic as John 6:25ff, where Jesus gives some of the most difficult and offensive teaching of his ministry in order to thin out the true disciples from the "free lunch" crowd.
It is worth observing that Jesus engaged in reasonable and rational steps to both protect himself and to "manage" his ministry. In our image of Jesus as sinless, we sometimes forget that he was not "self-less" in the sense that he knew he had the moral obligation to care for himself in order that he might fulfill God's purpose in his life. The occasional withdrawals for protection, rest, prayer or time with disciples shows Jesus managing his life with wisdom many Christians seem to despise. Those who are in ministry to others often are the textbook cases of burnout, depression, hypertension, poor health and sick relationships. We are not to burn ourselves out foolishly, but to live each day to its full, with a mind to loving God, helping others, caring for our family and caring for ourselves that we may live tomorrow to its fullness. In the ministry where I serve, there is a constant struggle not to spiritualize workaholism and neglect of family and health all in the name of "loving others." In order to love others, we must be healthy and good stewards of all our physical, mental and emotional assets.
In two verses, 3:7,8, Mark reports the exponential growth in Jesus' reputation and fame. He had succeeded in doing what all churches want to do- draw a crowd. Some commentators note that Jesus probably received the largest response of any "prophet" of his age, in fact, probably larger than any prophet since the Old Testament era. This sudden and incredible popularity must be taken into account by anyone wanting to understand how Jesus' contemporaries interpreted him. It is essential to see that he was a political figure as well as a religious one. His ability to perform miracles was impressive, but it was the popular response to this that no doubt caught the attention of Herod, Pharisees, Zealots, Sadducees, Romans and others who observed him. This explains Josephus notation of Jesus in Antiquities 18:63, especially his observation that Jesus won disciples from many nations, which Mark corroborates in this section. Oftentimes, readers of the New Testament see the reaction against Jesus as almost irrationally evil. Nothing could be farther from the truth. Here was a man who could have led a popular revolt, overthrown the religious establishment, proclaimed himself King or taken over the temple. This helps us see why Pilate was reluctant to kill Jesus because of the "crowds." Thus Andrew Lloyd Weber and Tim Rice were somewhat right to suggest that we see Jesus as a "Superstar" of his time whose life was surrounded with crowds, popular rumors and official response and reaction.
It is clear that Jesus had two basic responses to the crowds. First, he saw them as easily attracted and motivated by miracles and therefore easily subject to misunderstanding and misinterpreting his message. This is seen in a passage like John 16:15, where Jesus withdraws because of an imminent attempt to make him King. Also see Luke 5:15-16. But this response is so rare as to be almost undetectable in the Gospels. The second response is far more important and definitive. Mark 6:34 " 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." This is the response that the Gospels show over and over- Jesus moved and energized by the crowds. Teaching them, healing the sick, casting out devils. This was the Jesus of the early ministry; one so moved by the bondage of sin, its darkness and chains, that he could not say "No" or "enough" before he had touched hundreds, even thousands. This is Mark's report.
In the description of where the crowds are coming from, we can see something of what is happening in Jesus ministry- the Kingdom message is transcending the borders of Israel and Judaism, reaching into the geography and lives of people who are Gentile, marginally Jewish or not Jewish. I find it amazing that so many commentators say that this must be Jews only coming from these mixed areas. Even at this early stage, Gentiles, women, lepers, outcasts were all hearing something in Jesus' message that was for them. More than what they may have been hearing, what they were seeing and experiencing in the healings and exorcisms spoke of the compassion of God for all people, no matter where they came from or their relation to official or orthodox Judaism. (I realize some place great weight on Matthew 10:6 and 15:24, but I cannot see these passages as outweighing the clear picture of Jesus bringing an "open Kingdom" message from the beginning of his ministry and demonstrating this in his miracles.)
I think it is very important to notice that the attraction of a crowd meant little, if anything to Jesus apart from the opportunity to minister to individuals. Western Christianity seems to feel that when the size of a crowd, congregation or other number is announced, then the blessing of God is synonymous. Therefore, if a million books are sold or ten million people tune it, God is supposedly blessing this book or ministry. In the effort to lure baby boomers back to church, the science of attracting a crowd has become ever more refined. The pastor of a large congregation or the star of successful television ministry will soon be the leading theologian, writer and example for the entire Christian culture. Numbers dictate everything in our value system. But is this the value system of Jesus?
At the day of Pentecost, a little over a hundred of Jesus disciples were gathered in the upper room. Where were the crowds? Clearly, Jesus knew that God, in compassion, is willing to plead with, touch and love far more people than will ever decide to follow Jesus as Lord. Jesus is modeling something difficult for us to comprehend: promiscuous compassion and generous ministry to those who may never darken the doors of a church and the serious call of discipleship to those who truly want to enter the Kingdom of heaven. This is a balancing act that only the Bible and the example of Jesus can help us with. Some will err by seeing the generous compassion of Jesus as meaning we do anything to draw a crowd and then proclaim everyone who sheds a tear as a true Christian. This is not what Jesus is doing. He sees the crowds as what they are- lost- and loves them with God's love. But he does not water down the Kingdom message to make it acceptable to anyone who is attracted to bread and fish. The error of universalism- whether theological or ecclesiastical- is not taught here. But the other error is avoided as well. Jesus is not validating the kind of Christianity that glories in how few of the faithful are willing to jump the hoops and learn the lingo to be part of our secret society. Nothing about a small church speaks of real Christianity. It usually speaks of cold-hearted, uncompassionate Phariseeism. Can we walk this balancing act? Can we be Christians who attract crowds through compassion, love, truth and charity, but who proclaim nothing less than the uncompromised Kingdom message of God as Father and King, Jesus as Savior and Lord, Spirit as empowerer of worship and holy living?
Mark's secret emerges again in 3:12 and the context probably does a lot to help us understand what Jesus is doing. Mark is telling us that Jesus is the Son of God, but Jesus is not ready for the crowds to process this information without the full picture possible only after the cross and resurrection. I have often thought liberals who major on Jesus' ministry and tend to ignore the message of Jesus' death for sinners are exemplifying the very problem Jesus is addressing. The cross and the empty tomb tell us who Jesus really is. His suffering and present power reveal God to us in him.
The image Mark leaves in our mind is most powerful as we visualize 3:9-10. The crowds surge towards Jesus, hoping to at least touch him. At the front of the surging crowd are the most diseased and the worst cases, a pitiful and revolting lot, yet people who see hope in Jesus and the power of the Kingdom of God that is with him, even on him. Even the modern fake healers keep a bit of decorum in their meetings, yet here is a mob so intent on touching Jesus that he must take to a boat for his own safety. It is no wonder that we hear a certain note of weariness in the disciples voices on those occasions when they plead with Jesus to send the crowds away. Yet, Mark also wants us to know that even these surging masses of the sick from Galilee and regions beyond do not know who Jesus really is in reality. For them he is a healing, a relief from pain, a miracle, but little else. In fact, John 6 records that many of these people were offended by Jesus' words. That when he said miracles were only a sign pointing to greater spiritual realities the crowds often choked on this sort of "bread." We cannot help but see the parallel in our own day and throughout history. Jesus has many fans, yet few followers. There are masses wanting a miracle, but few who see the cleansing of sin as the greatest miracle Jesus can perform. In the generic spiritual atmosphere of our age, Jesus is simply the pragmatic equal of whatever eases our troubles or brings some relief from "felt needs." Those who find that the crowds will come to hear about answers to their problems must choose whether to soft-peddle the real Christ or to risk alienating the "seekers" of such a fickle generation.
We should briefly note the calling of the twelve. The apostles stand as an essential link in the chain of authority behind our Bible. The gospel writers are careful to note that these apostles (sent out ones) are selected by Jesus' own choice, not by volunteering. They are an unusual group. About some we know nothing. Others are businessmen, political activists, tax collectors. Perhaps some were previous followers of John the Baptist. Some may have had the rudiments of education in Judaism. It is safe to say they were not chosen for their intelligence, spirituality or teachableness. They were chosen, as we are chosen, according to the wisdom of God in James 2:5 Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?
It is fascinating to watch the reaction of the typical Christian to the mention of the doctrine of election. Most are revolted. Of course, this is to be expected. Our pride would like to keep something for ourselves, something that we have done. Why, we say, I was smart enough, spiritual enough, sensitive enough, open enough to choose Christ. Therefore, we are offended by the idea that God chose us for no reason other than Romans 9: 22-24 What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath--prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory-- even us, whom he also called, not only from the Jews but also from the Gentiles? Our God chose to create, purely to demonstrate his glory. He chose a man who was not seeking him, Abram, and made him the Father of the faithful. He chose one nation- pitiful, undeserving, rebellious and sinful- to be his chosen nation in all the earth. Yet when we contemplate that God may have chosen us- the sinful, the undeserving, the impure, the unspiritual- we cannot bear the thought. No, we insist, God must be fair to our free will. Along with Paul I say God forbid that we should be left to the choices of our sinful and self-centered will. Praise to the God of Jesus who chose the 12 and many more when they were no more acceptable to him than dirty rags, yet he loved them and made them vessels of his grace. Praise be to the God who has chosen those of us who believe in Jesus, that we can forever praise His sovereign and surprising grace to people who should be in hell every day.
The disciples occupy a special place in Mark's Gospel. They are incredibly slow, even stupid when in comes to spiritual matters. No one could accuse Mark of elevating the Apostles to enhance their reputation. The Gospels (and especially Mark) go so far out of the way to show the weakness and denseness on ther apostles that it must have been an embarrassment to them as they faced enemies and critics. Yet this is what we treasure. As we are- slow, unspiritual, sleepy, confused- Jesus will have us as his very own. He loves us and calls us to belong to him. This is not an opportunity to prove their worthiness. It is an exercise in amazing love.
The apostles share something with Jesus, however. He gives to them the same Kingdom authority that belongs to him. Authority to go out with the message and to take authority over demons. This is important, for it tells all who belong to Jesus that we possess Kingdom authority and are called to move into the world exactly as Jesus did. As we reconcieve ministry and seek an audience, Jesus tells us to go preach, confront evil, pray for the sick and announce that the Kingdom is here. That is the mission of the church and of every Christian.
Questions
Why did Jesus want to avoid arrest at this point in his ministry?
What are legitimate reasons for a Christian to "withdraw" from the normal routine? What happens when we refuse to do this?
Jesus took care of himself because he pushed himself hard in the work of the Kingdom. Why do some people find it hard to do both?
How often do you NEED a personal retreat? How often do you take one?
How do Christians justify the failure to care for themselves, their health and their emotions? How do you know when you are burning out?
How is self-care related to loving others?
What is meant by "Jesus Christ Superstar?" What are the unique pressures of fame that Jesus probably had to deal with?
How would the various groups and leaders in Israel felt about a man who had this sort of power and following?
Contrast the image of Jesus in Mark 6:34 (and our passage today) with other leaders of world religions, such as Mohammed or Buddha. What is the difference? How does this express itself in real Christianity?
Michael says that many non-Jews were probably coming to Jesus at this point. Why is this significant and important?
Why is modern Christianity enamored with crowds? What does the attraction of a crowd to a religious service mean? (or not mean?)
Michael notes that those who draw crowds become the opinion shapers and advice givers of the Christian community. What is the problem with this?
There are two errors Michael mentions in regard to the crowds Jesus attracted. One was universalism. Explain? The other is glorying in being small. Explain? Which is more common?
Practically, how can we both minister to crowds and proclaim an uncompromised Gospel?
Jesus has many fans but few followers. What is your reaction to that statement?
Today, Jesus is put on the level of anything that relieves our pain and problems? Is this such a bad thing?
John 6:25ff records Jesus purposely giving a hard teaching to crowds who wanted bread. As a result, many of his disciples dropped out. Why would Jesus do such a thing?
Why did Jesus choose such an unimpressive group of apostles?
The doctrine of election is expressed in I Corinthians 1:27-31. Read it. Do you struggle with this or are you encouraged by it?
Why would Mark paint such a negative picture of the apostles while they were still alive? What is the purpose?
RECOMMENDED RESOURCE: The Message of Isaiah by Barry Webb. This is part of the excellent Bible Speaks Today Series published by IVP. This is such an important book to Jesus and most commentaries on it are imposing and inaccessible. This paperback handles the book well in 252 pages and is very current and readable.