More Than A One-Trick (Miracle) Pony

MARK 8:1-13

Isn't it interesting that sometimes no matter what you do, it's just not enough? Rather than "interesting," maybe the more apt descriptive word would be frustrating or disappointing. But for whom? In this case as we move forward,… the "whom" is the person who has the dunamis.

Jesus and his disciples remain in the Decapolis. This isn't their first time into this mainly Gentile settled region -- MARK 5:1-20. As explored in the blog post,  "Being the Mustard Seed," one man may have had great influence in spreading the good news (of his healing and of Jesus) throughout the Decapolis. Jesus told the Gerasene to tell others what had been done for him. Hence,… verse 1 -- a large crowd of 4,000+ had gathered.

The feeding of 4,000+, in the Gospel of MARK, was also included in MATTHEW but not the other gospels. Why did the writer believe this event to be so significant? Hasn't Jesus done this miracle before?

Consider some of the differences between the feeding of the 5,000+ and 4,000+.

* In the first story, the crowd gathered, ate and dispersed in one day; in the second story, the crowd had been with Jesus for three days.

* In the first story, Jesus fed the Jews; in the second story, Jesus fed the Gentiles.

* In the first story, we have the symbolic number of "7" (combining five loaves and two fish); in the second, we have the symbolic number of "7" twice (seven loaves and seven baskets).

These verses follow-through with Jesus sharing the good news with those considered unclean and defiled. Now he has an eager throng anxious to be fed. They are hungry for what Jesus has to provide.

We also see Jesus' heart. "I have compassion for these people." Before they leave for their homes, Jesus wants to fill not only their hearts and minds but their stomachs as well.

Here we go again. Haven't the disciples been in dismay before -- not having enough food to feed the masses? Why do we need to see their inability to believe those who hunger can be fed? …Thoughts?

One thought for me is… those who follow Jesus have much to learn. It's not enough to have seen the act / heard the message before. The example needs to be happen again for it to stick.

But… something just as intriguing happens after the fact (or act).

DID YOU KNOW…?

In the first story (feeding 5,000+), the word for basket is kophinos, which describes the basket in which food for the short journey was carried. In the second story (feeding 4,000+), the word for basket is sphuris, which describes a basket like a hamper. [i] The apostle Paul was let down over the wall of Damascus in this type of basket (big enough to hold a man) -- ACTS 9:25.

A basket big enough to hold a man? Really?!? And by the time Jesus gave thanks, broke the available bread (seven loaves) and gave it to the people, seven of these large types of basketfuls of "crumbs" were left over after everyone ate?

Let's not get hung up on the "how"; let's consider "why" this story is being told. The feeding of the 5,000+ focused on the individual (using kophinos). The feeding of the 4,000+ focused on the whole (using sphuris). Jesus' ministry now expands from the individual to the "whole" world. We are complete; we are "full" of praise -- using the number "7" for its symbolism. [ii]

Now for the trips from one side of the Sea of Galilee (SW) to the other side (NE) and then in quick fashion to another side (NE) -- condensing travel time into four verses. Why in the world did the writer include this journey to Dalmanutha -- "a location not mentioned in any secular literature and only mentioned here in the New Testament" [iii] (related to the same story in MATTHEW stating the region near Magdala)?

Why? Because I believe it was important for the listeners to understand those who had little were being satisfied; those who had much, nothing could satisfy them. The Pharisees, a controlling party, had already decided to not believe in Jesus. No matter what he said or did, it wasn't enough. They'd never be satisfied. And their "testing" was like that of Satan (the adversary).

"Show us a sign -- from heaven. Not just any sign. Your earthly miracles are so yesterday. Show us you're more than a one-trick (miracle) pony. We want an astronomical miracle!"

Is it any wonder Jesus sighed deeply and got in the boat with his disciples to head for Bethsaida (to the NE side)?

Jesus isn't about "signs." The writer of this gospel "characterizes Jesus' miracles in different terms by calling them acts of power, dunamis, rather than signs." [iv] The power Jesus has is inherent; it is moral and excellent; it comes from God and does good; it is a power to change lives for the better. But what it isn't… is about a magician pulling a rabbit out of a hat.

There's more to Jesus. He's no one-trick (miracle) pony. Believe it.

NEXT

Beware of the "Leaven"

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[i] The Gospel of Mark, Barclay, p. 184

[ii] Jewish Annotated New Testament, p. 75

[iii] The MacArthur Study Bible, p. 1476

[iv] Jewish Annotated New Testament, p. 76

Defiled -- Part 3

MARK 7:24-37

A new journey is about to begin – taking “defiled” to another level.

In the first part of Chapter 7, with an audience comprised primarily of Jews, Jesus has dealt with issues of uncleanness – that which is defiled – as it has been seen through the eyes of the Pharisees, sages and rabbis (with their human traditions) instead how it should be seen through God’s eyes (with purity of heart and integrity).

What better example than to actually reach out to those considered unclean and defiled – the Gentiles?! To show the gospel is open to all and not just to an exclusive community. Time to hit the “Road to Phoenicia.”

DID YOU KNOW…?

This is not the first time Jesus' path crossed with individuals from this region. From an earlier passage in MARK: “When they heard about all he was doing, many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon.” [i]

As a point of reference, “Depending on which way Jesus got to Tyre and Sidon, the mileage would be about 85 miles north of Capernaum.” [ii] Tyre and Sidon (in present-day Lebanon) were independent cities though they were part of Syria. They had their own kings, their own gods and their own coinage. [iii] Located on the coastline of the Mediterranean, they were unique in their seafaring achievements. Politically independent, one city might be dominated by another city-state, even though they would still collaborate in alliances with each other.[iv]

One thought has Jesus traveling to this region so that he may rest, to get away from the stress and pressure applied by those who want to see his downfall. Rest wouldn’t last for long.

A woman who was Greek, born in Syrian Phoenicia, finds Jesus at his resting place and begs him to heal her daughter who lies ill (defiled) in bed at home. Two items – “Greek” and “Syrian Phoenicia” – make it clear this woman is a non-Jew. In addition, MATTHEW 15:22 adds she is a descendant of the Canaanites (“viewed as inherently wicked and dangerous” [v]). A triple whammy!

Jesus’ response to her plea almost comes across callous, though tone can ease the bite in his reply. For me, it is more of a test as to how she will react.

What do we make of these verses (27-29)? Who are these children – to be fed first? Aren’t dogs seen as unclean?

These “children” being fed first could be interpreted as the disciples and the Jewish followers of Jesus. Another way to look at it is “Jesus’ first responsibility was to preach the gospel to the children of Israel. But that also implied there would come a time when Gentiles would be the recipients of God’s blessings.” [vi] There is enough food for all. For Jew and Gentile.

With word having made its way into the land about this amazing prophet, healer, teacher, “this Syrophoenician woman may represent Gentile converts among the early followers of Jesus in general.” [vii] As Pedro * stated, her use of “Lord” or “Master” or “Teacher” (depending on translations) indicates she believes in him. She is replacing the gods of Phoenicia with one God. No matter how she may be viewed – even as a dog, “unclean” – by some, she is a child of God and eagerly awaits for the bread of heaven.

Her bold faith, coming from a pure place, moves Jesus and her daughter is healed.

Now… talk about taking a long way to get to the barn. Jesus leaves Tyre, travels north through Sidon (deep into Gentile territory), heads east then south back around the Sea of Galilee to Decapolis. Clearly this was not the shortest route to Decapolis. One scholar estimated this journey took no less than eight months! [viii]

Why the long commute? Jesus needs time to continue to teach his disciples, to show them how to transform and impact lives in a new way. This journey is the peace before the storm.

Upon arriving in Decapolis, Jesus is approached by a group of concerned men who want him to help their companion – a man who is deaf and mute. Caring for this person, Jesus takes him aside, as Norma * shared, to give him his undivided attention, to concentrate on what he needs. Let’s not have a circus sideshow using the deaf / mute guy. And from God help comes. The afflicted man is healed; he can hear and speak.

The rejoicing and celebration has begun! How do you keep this good news from being shared? How do you keep a lid on it? Would we be able to not shout it from the rooftops so all may hear? I know I’d be ecstatic to hear in ears that could not once hear, to speak words where none had come forth.

To add to the importance of this story of Jesus sharing the good news with those considered as defiled and less than, this last verse (37) ties directly into Isaiah 35:5-6. The prophet from long ago foretold of this moment. And… it has come!

NEXT

No end to the hunger; what’s this talk of bread

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[i] NIV, Mark 3:8

[ii] www.blessit.com

[iii] The Gospel of Mark, Barclay, pp. 176-177

[iv] Phoenicia -- Wikipedia

[v] Jewish Annotated New Testament, p. 75

[vi] MacArthur Study Bible, p. 1475

[vii] Jewish Annotated New Testament, p. 75

[viii] The Gospel of Mark, Barclay, p. 183

* Member of the study group

Defiled -- Part 2

MARK 7:14-23

Where are our priorities? What are our priorities? In essence that is what Jesus asks.

First with a crowd around him and then again later with his disciples, Jesus basically says, "You're concerned about following a ritual for hand-washing so that you're acceptable to God? You think your traditions and rituals are what God views as important? Your priorities are wrong. If your actions aren't matched with integrity, then… your actions are empty. You are defiled by your actions."

It's not like this hadn't been said by others before Jesus. Look at what the prophets stated -- Hosea 6:6, Micah 6:6-8, Isaiah 58:1-14.

What does the Lord require of you?

It's about coming from a "pure" [tohar] place. "He teaches that purity is not primarily ritual or physical, but spiritual." [i] We are required to do justice, to love mercy and walk humbly with God.

What about Jesus declaring all foods clean (verse 19 in parenthesis)? Was he wiping the slate "clean" for everyone?

Well… the writer of this Gospel has Jesus declaring all foods clean. Why did the writer include this passage (since there is some controversy over this issue)? Putting it into perspective of the times, "not found in MATTHEW, it may have been added when the Gospel (of MARK) was brought into an understanding of Jesus' teaching that was compatible with Paul." Such as Romans 14:20. Or maybe the writer wanted to keep in line with what Peter shared in Acts 10:15 (his experience in Joppa).

What Jesus didn't do was "abrogate the laws of kashrut (set of Jewish dietary laws) and thus declare ham kosher." [ii] Jews were still to eat kosher foods. Yet all foods were ritually clean. Washed hands or not. But let's not get hamstrung on this issue...

It is what comes from within, out of a person's heart, that ultimately matters to God. And then Jesus shares examples of what evil thoughts could come about, which defile a person -- "obscenities, lusts, thefts, murders, adulteries, greed, depravity, deceptive dealings, carousing, mean looks, slander, arrogance, foolishness." [iii]

None of us are above these examples. None of us are the exception. Every day, we are susceptible to these. What Jesus gives us is an opportunity for self-examination.

As Bev * stated, "We live it every day -- this reawakening. How you deal with it, how you handle it, how you digest it, how it comes out. The responsibility is now on the person."

NEXT...

A journey to "unclean" territory and people

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[i] Jewish New Testament Commentary, p. 93

[ii] Jewish New Testament Commentary, p. 93

[iii] The Message, Mark 7:21-22

* Member of the study group

Defiled -- Part 1

MARK 7:1-13

“You have let go of the commands of God and are holding on to human traditions.”

With that statement, Jesus just threw down the gauntlet!

But… I’m getting ahead in the telling of this story shared in these verses. First things, first.

When we were last tracking Jesus and his disciples, they had crossed over the Sea of Galilee and reached Gennesareth. (Click on the link for interesting information about this ancient city.) Those who resided in this community flocked to Jesus for healing.

Time passes. How much time is not known exactly; nevertheless, one thing remains constant – the Pharisees are none too pleased with Jesus. In fact, they’ve asked for back up (some of the teachers of the law had come from Jerusalem [i]). It’s as though the Galilean Pharisees want reinforcements. Why? Because Jesus is hurting their pocketbooks and making them look bad. Then there is that emphasis on “love” and challenging history passed through the ages.

Sharing historical perspective will provide clarity as we move forward through this text.

·         While we know about the Torah (written), the Pharisees made interpretations of the Torah. Also their sages and rabbis decreed additional rules. Together, this became known as the Tradition of the Elders and later as the Oral Torah. It was then committed to writing, notably in what is known as the Mishna.[ii]

·         The Mishna is the first major redaction of the Jewish oral traditions and is also the first major work of Rabbinic Judaism. [iii]

·         What is “redaction”? This is “a form of editing in which multiple source texts are combined and subjected to minor alteration to make them into a single work.” [iv]

Where does this lead us? To the washing of hands. Note – this washing of hands was not in the interests of hygiene. Ceremony and ritual were front and center.

There was a path for all to follow regarding ritual hand-washing (“n’tilat-yadayim”) in details laid out in the Mishna tractate “Yadayim” (“Hands”). Impurity was removed by rinsing up to the wrist [v] Yet,… there was so much more to that which had been defiled.

DID YOU KNOW…?

“The man who ate with unclean hands was subject to the attacks of a demon called Shibta.” [vi]

For the Gentile audience (reading / listening to the Gospel), the writer states all Jews did not eat unless they followed the ceremonial washing. “All” is overstated here. “Sadducees didn’t follow the Pharisees in this matter.” [vii]

Look at verse four as the focus turns to the marketplace. To give you an idea of what was being required (through the Mishna), here’s just a sampling of what should occur with “uncleanness”:

·         “A hollow vessel made of pottery could contract uncleanness inside but not outside; that is to say, it didn’t matter who or what touched it outside, but it did matter what touched it inside. If it became unclean, it must be broken; and no unbroken piece must remain which was big enough to hold oil to anoint the little toe.”

·         “A flat plate without a rim can’t become unclean at all, but a plate with a rim can.”

·         “To cure uncleanness, earthen vessels must be broken; other vessels must be immersed, boiled, purged with fire – in the case of metal vessels – and polished.”

·         “Things made of metal can become unclean, except a door, a bolt, a lock, a hinge, a knocker and a gutter.” [viii]

Say what?!? No wonder heads were constantly turning, confusion existed, interpretation and guidance was needed, and folks were disconnected in relating to/with God. As Gene * stated, “There’s no way you could follow… live by all these rules without making a mistake. How could you understand them?” Norma * added, “You’d need a scholar to figure out the rules with the interpretation up for grabs. The everyday person would step back from religion.” Yes, and furthermore, there was an intentional step placed between the person and God – caused by these religious leaders.

The Pharisees then ask a seemingly simple question; however, there is much more behind the asking. It’s not directed at the disciples; it’s directed at Jesus. The prophet is teaching his disciples to disobey the Traditions of the Elders. How dare he commit such an act!

Jesus replies to them with a verse from Isaiah 29:13 – then throws down the gauntlet. He calls them out regarding their true motivation. Not the best way to make friends.

Now,… is Jesus condemning all of Pharisaic tradition; in essence, obliterating all of their practices? No. “In fact, he objects only to those practices of the P’rushim that place human tradition above God’s command.” [ix]

See in verse nine where Jesus uses the phrase, “your traditions”? The operative word here is “your.” Paraphrasing… “Your tradition wipes out the fifth Commandment, because you are telling people it’s more important to provide money to the Temple treasury than to support their parents in need.”

Breaking it down further… “Corban” means literally “sacrifice” from the Hebrew word “near.” You are bringing a gift near to God, and in doing so, you too are near to God. [x] When one does this, they have made a vow – dedicating this gift specifically to God. No one else.

Jesus though is questioning priorities, questioning the view of what an oath or vow really means and how that matches with what God really wants and requires. This is controversial. Which part of the Torah supersedes the other (honoring your parents or keeping vows)? Can a vow be repudiated? [xi]

Also what is happening… what Jesus points out… is the legalistic nature of the Pharisees and teachers of the law focusing on outward actions. Everything is being emphasized on that which is outward instead of that which is happening from within.

And here’s the rub… just because a person is clean on the outside doesn’t necessarily mean the same person is clean on the inside. Which should have priority? Inside or outside?

Going by rote isn’t going to cut it anymore. So… what does God really want?

NEXT

Jesus uses exaggeration and humor to make a point; are all foods “clean”?

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[i] NIV, MARK 7:1

[ii] Jewish New Testament Commentary, p. 92

[iii] Wikepedia (Mishna)

[iv] Wikepedia (Redaction)

[v] Jewish New Testament Commentary, p. 92

[vi] The Gospel of Mark, p. 167

[vii] Jewish Annotated New Testament, p. 73

[viii] The Gospel of Mark, pp. 168-169

[ix] Jewish New Testament Commentary, p. 92

[x] Jewish New Testament Commentary, p. 93

[xi] Jewish Annotated New Testament, p. 75

* Member of Study Group