Gospel of Mark: The True Family

 True Family: Disciples and Immediate Family

Text: 3:7-35

Comments:

1. 3:7-12, Leaving the great crowd behind. Beginning from this point Jesus will concentrate His effort on His disciples. We used to think that He was available to anyone at any giving moment. Looks like Mark’s records identify the limits on Savior’s time with the crowds. On one hand, we see that all who had diseases were trying to touch Him (v. 10); on the other hand, Jesus ordered His disciples to get the boat ready (v. 9) – sounds like a story from a spy or detective movie. This creates a contrast or juxtaposition between His fame that covers a wide range of territories: Galilee [North] – for sure, He was raised there, that’s where the first miracle appeared; Judea and Jerusalem [Center] – people from the capital and capital region: that’s a pleasant surprise; Idumea [South] – that’s the country of Herod’s origine: a real surprise; looks like the real people recognized who is the real King of the Jews; beyond the Jordan [East] – He re-unites the 12 tribes, like no one before, cp. Numbers 32 and Joshua 22;10-35; and [the final ones on the list] Tyre and Sidon [West] – this is the lands that provided the cypress trees for the Temple building project. Now, they send people to acknowledge Messiah.            

2. 3:13-19, Selection of 12 apostles. Three things: (1) He calls them to the mountain and on the mountain; (2) the list of names; (3) the purpose of calling them or apostleship. So, the first. Notice the order: He goes to the mountain, then calls the ones He desires, they come. This is important in at least two aspects – Jesus reveals Himself as the LORD, as YHWH (once more). It is obvious (for example) from the title of the Book of Leviticus. Va-yikra – and He called (to Moses). Second, He is in charge, He calls, as later we will see the purpose of the call.

Names: We have 3+8+1 structure: Simon (comment on his name change), James and John (John is identified by his brother – interesting, right?), they are called brothers of Thunder. Three main guys Jesus will involve in His ministry, see Mark 9:2-8. Even though we know that Andrew is the brother of Simon, in Markian account he is detached from the higher leadership, from the brother… He is in the same list as the 8: Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alpheus, Thaddaeus, and Simon the Zealot. The final guy – Judas Iscariot, who betrayed Him.       

The purpose (v. 14-15): so He can send them – they represent Him, like ambassadors, they don’t “play” on their own accord. They will be sent out to preach and have authority over demons – just like Jesus. Cp. John 20:21-23.      

3. 3:20-21, Family thinks He is off. Knowing that James (the brother of the LORD) converted (apparently, after resurrection 1 Corinthians 15:7), it’s interesting to see that initially all the members of the family (including the Mother) thought that He was mad… Overall, the passage is too complicated…  

4. 3:22-30, Scribes are accusing Him being demon possessed

There is an interesting structure to the passage:

vv. 22-30 overall:	Block b., 23-27
a. 3:22, Beelzebul   b. 3:23-27, separation of the kingdom and the house   b’. 3:28-29, the ultimate sin a’. 3:30, unclean spirit	a. 23, satan   b. 24, kingdom     c. 25, house a’. 26, satan     c’. 27, house

Main idea – unity within the house/home. See how the word is used. Therefore, the ultimate sin is an attempt to separate the work and persons of the Holy Trinity.   

5. 3:31-35, The true family. Note, that the Mother and brothers (who came to seize Him) are outside. Same as the Older Brother in the Prodigal Son parable (Luke 15:11-31). Jesus identifies his mother and brothers (v. 34) as the ones who do the will of God (v. 35). This is can be a strong argument for the authorship of Epistle of James being James, the brother of Jesus (who at this point stood outside but heard it). He insists that it is not a repetition of creed that saves, but creed realized in the works of sanctification (James 2:14-26). 

1 Timothy: on Christology

1 Timothy on Christology

1. Creedal confession, 3:16. Let us begin with the fundamentals. St. Paul wants to come to Timothy. Yet, preparing the younger pastor for a possible delay, he provides the confessional statement – what should the Church know about godliness. Before we go into text itself, let’s touch on two words: confession and mystery.   

Confession – Greek homologeon, means speaking together out loud. This is what the church should say as a statement of faith. This is what we believe – it should not be changed, adjusted, or improved. Later confessions: Apostle’s creed, Nicaean creed etc. used the very same form – a collection of short statements revealing the elements of doctrinal teaching about God, Christ, Holy Spirit, or Church. We repeat it TOGETHER every Sunday.

The word Mystery reflects the revelatory aspect of our faith. It is given to us, given from above. Therefore, we can recite it, we can study it, we can proclaim it. But we never will come to the full understanding of Who God is, and What exactly happened on the Cross, in the Tomb, and on Resurrection Sunday morning. Both Old and New Testament speak of the mystery – not magic, but mystery – something beyond our understanding (Proverbs 25:2, Psalm 131:1).           

Confession proper:

1. God (!) manifested in the flesh

2. Justified in the Spirit

3. Seen by the angels

4. Preached in/among the nations

5. Believed in the World/Cosmos

6. Taken up/received in glory.

2. Global function of the Christ, 2:3-7. Christ is the Savior of the world. All people are justified and should come to the knowledge of (this) truth. There is a need to differentiate between General and personal Justification. The difference is obviously seen in 1 Timothy 4:10 and 1 John 2:1-2. This passage talks about salvation and justification in a general way – what Jesus accomplished for the fate of the world on the Cross. Note the distinction of to be saved and to know. True knowledge follows salvation. Same as teaching follows baptism – Matthew 28:18-20. These elements of godliness should not be separated, but knowledge doesn’t HAVE TO precede salvation. That’s why we baptize infants – to be saved (1 Peter 3:21, AC V:1-2).      

3. Function of Christ on the personal level, 1:12-17. Regarding personal aspect of Justification, we can see St. Paul’s own example. He describes his actions toward the Church before his conversion as blasphemy etc. (v. 13). His resistance was conquered by the grace of our LORD, providing the faith and love in Christ Jesus. The apostle goes from general to personal – the task for Messiah is “to save the sinners, of whom I am the foremost” (v. 15). Knowing that people like Saul (former name of St. Paul) can be saved, gives us example of God’s patience and encourages us to pray for our “friends” who don’t know about salvation they can enjoy (v. 16).     

4. Christology is complete in training others in godliness, 4:6-11. Let me start with an example of Old Testament saint, Ezra (7:10): three steps – (1) he recognition of the WORD, given to the world; (2) personal “conversion” by studying and doing; (3) teaching others. St. Paul approaches teaching of Timothy in a similar way. We’ve talked about the first two, here is the third: command and teach these things (v. 11). 

Gospel of Mark: Many Healings

 

Many Healings

Text: 1:21 – 3:6. 

Comments: The number of “healing” stories is symbolic – maybe there is a paradigm of 10 commandments behind it, or maybe not.

1. 1:21-28, Jesus heals a man with unclean spirit. We talked about this story last time, but some things should be clarified. Note that Mark talks about “unclean” spirit not an evil one. It doesn’t make spirit “good,” what it does it presents a “specialization” of the spirit. It is not a spirit of sin; it’s a spirit that disqualifies a man from godly worship. In the Old Testament the Israel’s camp should be kept clean (not only tidy) – see Deuteronomy 23:9-14. Worshiping community is the LORD’s Army – therefore, keeping it clean (from within) is the utmost responsibility of the Church. His ‘authority’ is the authority of true King – he talks (teaches) and acts (Mark 1:27).     

2. 1:29-31, Jesus heals Simon’s mother-in-law. Then He goes from the synagogue to the house – all aspects of life are in submission to Jesus: church, home, and the world (see next stories – city, v. 33 and desolate place, v. 35). When the mother-in-law is restored – she begins to serve (v. 31).   

3. 1:32-34, Jesus heals many. They (?) bring Him people at the sundown – the last moments of a day (see Genesis 1:5b, 8b, 13). When the New day will come, they want to be sure to begin it as a “new creation.” Same as before, Jesus rejects the testimony of demons – He doesn’t want to be associated with them in any way.

4. 1:35-39, Jesus preaches in Galilee, casting out demons. He goes through the synagogues turning them into holy army of the Lord. Jesus says He wants to preach and Mark records that demons were cast out. It’s not a contradiction – for it is not “either/or” scheme. It is plan and result: preaching (His Word) results in cleanness/readiness for service (action).

5. 1:40-45, Jesus heals the leper. Two things: again, leprosy in the Bible is not simply a disease, it’s a sign of uncleanness and, therefore, is treated in isolation (Leviticus 13:46). Leper couldn’t be a part of worshiping community. So, when Jesus restores the guy, from now on he can be a part of spiritual army of the LORD (note, it is a priest who “lifts up the ban,” not a healer, prophet, or a king, Leviticus 14:1-7). As a result: many are coming to Him. Why? They found a way to overcome their isolation… Jesus brings people together!

6. 2:1-12, Jesus heals a paralytic. This story is in some respects a reversed story of a previous visit to Capernaum synagogue (1:21-28). Same city, not a synagogue but a home, but scribes (synagogal authorities) are there. Instead of marveling, they accuse Jesus of blasphemy (2:7). Jesus IN His spirit (same as the guy in the synagogue, lit. 1:23 should read IN unclean spirit) knows what they are trying to do and ruins their plans – by Word and Action!       

7. 2:13-17, Jesus calls Levi. Please note that in a call of Levi Jesus refers to the sick who needs a doctor. So, it is a story of “healing.” Also, Jesus calls Levi by the sea – like Simon/Peter and Andrew, James and John. This will “qualify” him to become a fisher of men, the sinners who want to be righteous, and not those who are satisfied with their own righteousness (2:17).   

8. 2:18-22, Question of fasting. In the presence of Jesus people should rejoice! That’s why in the West liturgical tradition 40 days of Lent do not include Sundays (do your math).   

9. 2:23-28, question of Sabbath. Jesus justifies the behavior of His disciples by referring to 1 Samuel 21:2-17. For a fuller understanding of the Bread of the Presence see Exodus 25:30 and Leviticus 24:5-9. Yet, the main question is who or what has the higher authority. The Man of God is the one who should’ve practiced the authority in the Garden (by kicking off the serpent), now Jesus brings this power back to humanity.   

10. 3:1-6, Jesus heals a man with withered hand. There is a possibility for an interesting parallel with Psalm 137:5 but we’ll save it for another time. Here again Jesus reinstitutes the PURPOSE of Sabbath – to restore a man, to make him about to worship properly – with raising his hands (1 Tim. 2:8). Also, note Jesus’ [holy] anger when He notices the hardening of their hearts (3:5). Their inability and rejection of acting godly did not stop or prevented the execution of His mercy.