Mark: The Divine Standard
of Service – 3: 13 - 6: 13

They are "with Him" as apprentices, learning how to serve from the Master, and are in this character up to chapter 6: 6.

• Then, in chapter 6: 7-13, He sends them out on their first service.

Apart from the concluding lesson at Nazareth – chapter 6: 1-6 – the record of their time of apprenticeship is condensed into one lone day, the so-called busy day which begins in the following section.

• No doubt Mark, guided by the Spirit, selected this particular day as representative of many others – including all the features of example and instruction which they would receive while "with Him".
  • Compare Acts 1: 1, 21-22.

• What a privilege to be "with Him" and to learn from the way in which He served! Then they are sent out, not to replace but to augment His own service.

In addition to the original four and Matthew–Levi, He appoints seven more, without any notice of their origin – bringing the total to twelve. His choice is sufficient.

• While all are equal, Peter is first as always and – along with James and John – is distinguished by being surnamed.

• Finally, there is a solemn warning to all who take the place of servants. "Judas Iscariote, who also delivered Him up" is named last, as always.

The lessons must be learned quickly and thoroughly; the second part of the terms of appointment of the twelve must ever be in view – "that He might send them", 3: 14.

• There is much to be done and it is essential that we, as they, be adequately prepared. Compare 2 Timothy 3: 14-17.

Let us observe Him closely and carefully, in the varied and absorbing situations of this very busy but productive day of service.

The busy day is not only composed of many and varied activities, but most of the service must be carried out under the difficult conditions caused by the presence of the crowds.

• See chapter 3: 20, 32; 4: 1, 36; 5: 14, 21, 31.

Taking into account all that follows during the day, it must have been early morning when Jesus and His disciples entered a certain house.

• His presence attracted such a crowd that they were even prevented from having breakfast. Compare 6: 31.

The twelve would be severely tested by such a start. They had answered His call, followed Him, and He had just "appointed" them.

• Now, the first day "with Him" begins with crowds and no breakfast.

• Then, their teacher's family, who might be expected to know and understand Him best, hearing what is taking place, think He must be out of His mind and are coming to try and take charge of Him.

• Added to this, "the scribes who had come down from Jerusalem" – with all the prestige that implies – mount a direct frontal assault on Jesus, accusing Him of being demon-possessed and of casting out demons by Satanic power.

This is hardly an auspicious beginning for those just entering their apprenticeship.

• Did this dampen their original enthusiasm or shake their commitment? How would such happenings affect us?

• Crowded, hungry, their teacher thought to be "out of His mind" or, worse, with having Beelzebub, the prince of demons –
  • how the enemy is working to discredit Jesus and to discourage the disciples!

Jesus repels the attack of the scribes and annihilates their malicious accusations.

• A kingdom, a house, a person, divided cannot subsist. Is Satan bent on self-destruction? What flimsy and foolish charges!

• Then Jesus takes the offensive, and sets out the true character of His service:
  • He is binding the strong man – Satan – and carrying off those once held in bondage as trophies of God's power.

Finally, Jesus proceeds to show the solemnity of such audacious allegations.

• In Matthew 12: 28 He describes His casting out of demons as being "by the Spirit of God", and in Luke 11: 20 He ascribes it to "the finger of God".

• Here however, He proceeds directly to the warning as to blasphemy against the Holy Spirit. He did this "because they said, He has an unclean spirit".

• Accusing Jesus of having Beelzebub was not an attack on Him alone or the means He used, but
  • direct personal defamation of the Holy Spirit, in effect saying that the Holy Spirit is an unclean spirit.

• It is the ultimate refusal and insult. What blasphemy! This is an "everlasting sin" which "to eternity has no forgiveness".

The opposers are silenced in the face of the gravity of the consequences.

• Fearing to proceed with the charge of Satanism they never raise it again.

• We hear no more of the scribes until chapter 7: 1 when, joining forces with the Pharisees, they resume their assault on the basis of the traditions of the elders.

Whatever their initial reaction may have been, there can be no doubt that the twelve would be greatly strengthened and confirmed by this display of Jesus' mastery of the most hostile adversaries.

• As we face the difficulties of the last days may we also be strengthened and confirmed in our service. See 2 Timothy 3: 1-13 and 3: 14 - 4: 5.

The previous incident had apparently taken place while Jesus' "relatives having heard of it went out to lay hold of Him", 3: 21.

• It may have been hearing of the great crowd or the conflict with the scribes – or both – which motivated His family.

We are not told whether the crowd hindered access to Him or they merely wished to avoid a scene.

• They do however manage to get a message to Him, "Behold, thy mother and thy brethren seek Thee without".

• They probably hoped that He would come out to them, and then they could persuade Him to go home quietly with them and avoid any further embarrassment to the family.

The crowd was watching Him, and so were the twelve. Several, including James and John, were also relatives.

• How will He respond to this call from His family?

• He declares the basic principle governing servants.
  • "Who is My mother or My brethren? And looking around in a circuit at those that were sitting around Him, He says,

  • Behold my mother and my brethren: for whosoever shall do the will of God, he is My brother, and sister, and mother".

Acceding to the claims of – not responsibilities to – His family would either have hindered or have completely diverted Him from fulfilling His divine commission.

• If at this point Jesus had been indecisive, in either His personal example or in His instruction, the twelve would have had a flimsy foundation for their future service. But He is resolute.

• Just as earlier He had formed a new society based on new principles, so here He makes it absolutely clear that in service new family relationships take priority over old natural relationships.
  • Jesus rejects family claims which would hinder His service, or assume to direct it, but He does not forget His responsibility, even in the extremity of the cross. See John 2: 3-4; 7: 1-10; 19: 25-28.

Doing the will of God – not the family's – is the essential priority in service.

• Whoever does God's will is a member of His new family, and He credits those sitting around Him with such a commitment.

Let us follow His lead and commit ourselves to the priority of doing God's will, thus establishing this vital link with Himself and justifying His call an appointment.

• "Jesus says to them, My food is that I should do the will of Him that has sent Me, and that I should finish His work", John 4: 34.

This series of parables illustrates and reconciles two points which have occupied, mystified and divided, theologians over the centuries:

• the sovereignty of God and the responsibility of man.

• Indeed much of the confusion and controversy could have been avoided if the term responsibility had been used consistently, and the ambiguous, inaccurate and misleading free will dropped.

The sovereignty of God is emphasized in the parable.

• The farmer was scattering the seed by hand; it was not being planted in rows or hills but scattered broadcast.

• Not all the seed fell "into the good ground". Some fell "by the wayside", or "on the rocky ground", or "among the thorns" – inhospitable and unlikely spots to nurture the seed to full growth,
  • but the word of God goes out to all without restriction regardless of the results.

• Just as God makes the sun to shine and the rain to fall indiscriminately on both the righteous and the unrighteous, so the word is announced to all regardless of their receptivity.
  • Compare Matthew 5: 45; Acts 14: 16-17; Isaiah 55: 10-11; Ezekiel 2: 5, 7; 3: 7, 11.

Preachers should learn this first lesson well and, following Jesus' example, scatter the word of God everywhere.

• Later, the disciples proved they had learned for in answer to the commission "Go into all the world, and preach the glad tidings to all the creation …
  • they, going forth, preached everywhere, the Lord working with them", 16: 15, 20.

The twelve are given the privilege of knowing "the mystery of the kingdom of God", which is not given to the crowds.

• Those who do understand the mystery should take care not to preach – nor attempt to explain – God's sovereignty in salvation to their hearers.

• Much harm has been done by this means, leading some to fatalism and licentiousness:
  • 'If I'm going to be saved, I will, so I can do what I want; and if I'm not going to be saved, I'm not, so I might as well do what I want.'

• All men everywhere are responsible to repent in response to the preaching of the word.
  • "God therefore, having overlooked the times of ignorance, now enjoins men that they shall all everywhere repent", Acts 17: 30.

• It is therefore incumbent on those who preach to press the responsibility of repentance on all men.

In His explanation, Jesus makes it clear that there is no variation in the seed which is sown. The same life-giving good news is announced to all alike.

• The differences are in the response to the word, and this depends on the condition of the ground on which the seed falls, i.e. the condition of the human heart.

• The servant is responsible to sow. He is not responsible for the result – that is God's matter.

• The servant also needs to understand that much of the sowing will not yield permanent results.
  • There will always be short-lived profession, but the real results lead to increase.

The diminishing yield of Matthew 13: 23, "one a hundred, one sixty, and one thirty" points to the decline during the dispensation.

• The constant "hundredfold" yield of Luke 8: 8, is the purely spiritual return.

• But here in Mark, the increasing yield gives promise of the increase of God's own work through His servants. See 1 Corinthians 3: 6.

• Thus, an optimistic outlook is encouraged in face of circumstances which might other wise be discouraging.

The parable of the sower emphasized God's sovereignty in sowing, as well as man's responsibility to respond.

• In this parable and the next one, the themes are reversed; first, responsibility and then sovereignty.

Here we find human responsibility, not in the hearers but in the servants – responsibility to witness.

• Our lamp is not to be hid, but to be put on its stand – an open and clear witness,
  • in contrast to the use of parables to hide matters from the crowds, as in chapter 4: 9-12.

Servants have a solemn duty to bear witness, and they will be judged according to the measure in which they have fulfilled it.

• Paul understood the weighty obligation which rested on him as a servant.
  • He says, "a necessity is laid upon me; for it is woe to me if I should not announce the glad tidings … But I buffet my body, and lead it captive, lest after having preached to others I should be myself rejected", 1 Cor. 9: 16, 27.

• Failure to use what has been entrusted is not acceptable in a servant of the Lord.

• The sovereignty of God never absolves the servant from the serious responsibility to be a bright and shining witness.

In the parable of the sower God's sovereignty was expressed in the sowing and the results were connected with responsibility of the hearer.

• Here, in this parable unique to Mark, the results are entirely dependent on God's sovereignty, following the responsibility to witness set out in the parable of the lamp.

Man may scatter the seed, but he cannot make it grow. Whether he sleeps or rises up and inspects the ground constantly day and night makes absolutely no difference.

• Without human intervention, coaxing, coercing or influencing, "the earth bears fruit of itself".
  • As in farming, so in preaching, the results depend entirely on the sovereign work of God.

• The whole orderly process of growth and development proceeds independently of man.

Paul understood both the servant's responsibility and God's sovereign operations.

• "Who then is Apollos, and who Paul? Ministering servants, through whom ye have believed, and as the Lord has given to each.

• "I have planted; Apollos watered; but God has given the increase. So that neither the planter is anything, nor the waterer; but God the giver of the increase.

• "But the planter and the waterer are one; but each shall receive his own reward according to his own labour.

• "For we are God's fellow-workmen; ye are God's husbandry, God's building", 1 Corinthians 3: 5-9. See also 2 Timothy 2: 6.

Our time for action comes when the fruit is produced. How gracious of God to let us take part in harvesting the results of His own work!

The final lesson in the classroom instruction is of great importance to the disciples, and to ourselves;

• it teaches confidence in the ultimate success and triumph of the work of God.

The parables in Matthew 13 delineate the history of the dispensation and,

• there, the parable of the "grain of mustard" aptly portrays the development of the great religious system and how "the birds … come and roost in its branches".

• Here, though some may disagree, I am inclined to believe that the parable may rather indicate the great spread of the gospel as a result of the service of Christ and those He appointed.

• "The birds of heaven can roost under its shadow" but evil influences find no lodging place in it.
  • Leaven, Matthew 13, always represents the working of evil,

  • but the growth and development of seed does not necessarily represent what is evil. Indeed, the preceding sections show that this is not so.

They were only twelve men following Jesus, a prophet from despised Galilee;

• Compare John 7: 52; 2 Kings 14: 25; Joshua 19: 10, 13; Matthew 4: 15.

• a very small beginning, but under the hand of God the results have been great.

Listen to Paul again:

• "But God has chosen the foolish things of the world, that He may put to shame the wise; and God has chosen the weak things of the world, that He may put to shame the strong things; and the ignoble things of the world, and the despised, has God chosen, and things that are not, that He may annul the things that are; so that no flesh should boast before God …

• "And I was with you in weakness … that your faith might not stand in men's wisdom, but in God's power", 1 Corinthians 2: 27-29; 3: 5, 9.

It is one thing to understand the teaching on which the work of the gospel is based, but it is another matter entirely to meet the power of the enemy face to face.

• At the outset of this series of difficult individual and family issues, the disciples are to be confirmed in the supreme power and ability of the Master to deal with the worst of situations.

There is a complete change of scene. At His word the disciples leave for the other side of the sea, and "take Him with them as He was, in the ship".

• How good for them that they had taken Him along!

• The wording indicates that they had embarked in self-confidence, taking Jesus along almost as an afterthought.

• But they soon find out, as we also must, that
  • the absolutely indispensable key to every situation, especially the most desperate, is the presence and power of the Master.

The squall is allowed and calculated to break down their self-confidence, and to cast them on the power of the sleeping Master.

• Four of them at least – Peter, Andrew, James and John – were fishermen, seasoned sailors, accustomed to ships and storms.

• "Teacher, dost Thou not care that we are perishing?" Surely He cares!

• But He wants them, and us, to depend on Him and His power, not only in the immediate crisis but
  • in the continual demands that will be made upon the servants of God to relieve the oppressed.

Their self-confidence gone, they turn to Him in dependence. With authority, He rebukes the wind and calms the waves.

• The question He puts to them highlights one of the traits essential in those who serve – faith in Him and in His power.

• They are terrified and say to one another, "Who then is this, that even the wind and the sea obey Him?"

• They are finally beginning to realize what they should have already learned from His earlier works of power:
  • this is no mere man, this is the Son of God, the One who, and in whose power, we serve.

Although naturally unrelated, these three persons and their individual afflictions are spiritually related,

• and have a definite bearing upon the resolution of difficult personal and family situations.

On the other side of the sea, Jesus is met by "a man possessed by an unclean spirit".

• This man's wretched state portrays the natural condition of sinful mankind.

• "In the tombs" answers to "dead in your offences and sins", and demon-possession answers to "the spirit who now works in the sons of disobedience", Eph. 2: 1-2.

The man is completely lacking in self-control

• "But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, fidelity, meekness, self-control: against such things there is no law", Galatians 5: 22-23.

• and is uncontrollable by others, only able to degrade and damage himself further.

• Held under the domination of sins and sin, he is separated from God, from his family and from his fellow men.
  • Romans 1: 1-5: 11 deals with sins – the lawless acts of man. Romans 5: 12-8: 39 deals with sin – the lawless state of man.

• The sad and sorry condition of this man is that which marks everyone before experiencing the grace of God.
  • "Every one that practises sin practises also lawlessness; and sin is lawlessness", 1 John 3: 4.

In this trilogy, the state of the man represents that of every head of a household apart from subjection to God.

• Where is his wife and family? Who is caring for them and their welfare? This man certainly was not able even to care for himself.

Jesus releases him from the whole system of evil power that dominated him; a legion of unclean spirits is cast out

• and allowed to enter into the herd of swine – depicting their spiritual uncleanness – and destruction follows.
  • The Roman legion had 3,000-6,000 soldiers.

The amazing transformation in the man and his condition demonstrates the power of the Lord. All could see the thorough threefold change.

• The once hopeless case was
  1. "sitting" – restful, no longer crying out,

  2. "and clothed" – no longer naked from cutting himself with stones, his wounds now covered,

  3. "and sensible" – no longer demon-controlled, but in full possession of his faculties.

In the previous section, Jesus was met by a man, demon-possessed and wild, whom He relieved of all his pressures and restored to his sanity and ability to fulfil his personal and family responsibilities.

The present section is a continuation of the spiritual progress in the re-establishing of the family circle.

• Jairus, one of the rulers of the synagogue, is the spiritual continuation of the healed man.

• He is no longer unruly but a "ruler", able to control himself first and then others; no longer a cause of concern to others, but concerned for his family.

• Having experienced the healing power of the Lord in himself, he now comes seeking that same power for his ailing daughter.

• Ever the Man of action, in untiring service Jesus goes with the man to exercise supreme power in blessing again.

But there is another problem that claims priority. The woman, representing the wife and mother of the family, is suffering from a lingering and baffling bodily weakness.

• The conditions of the woman and the child are intertwined. Jesus goes to heal the child, but the incident with the woman intervenes and then He continues on His way to the child.

• The woman has suffered for twelve years; the child is twelve years old.

• If the family circle is to be complete, the woman as well as the man, the mother as well as the father, must first be restored.

The woman realizes her desperate condition must have priority.

• Her action hidden by the crowd, she pushes through the people and reaches out from behind and touches His clothes – her own symbol of help – and power goes out of Jesus and she is healed.

• Her touch had been in secret; but Jesus, knowing that power had gone out from Him in answer to faith, draws out from her a public confession.
  • "But the woman, frightened and trembling, knowing what had taken place in her, came and fell down before Him, and told Him all the truth".

• Jesus calms her fear, commends her faith and sends her healed in peace.

We must learn the same lesson as the disciples: Jesus is ever available, and will answer the pressing needs of secret faith even when responding to other urgent demands.

• Can we also be flexible in our service?

While He is still speaking to the woman, the news arrives that the daughter has died;

• but even this report does not deter Jesus, who encourages faith in the man.

He takes the privileged inner circle, Peter, James and John – see 9: 2; and 14: 33 – to observe what He will do.

• He does not take the full twelve disciples; such a number of strangers would be overwhelming in the house of mourning.
  • There are circumstances, especially in family matters, that require great sensitivity and a measure of privacy in handling them.

• Then He takes the child's father and mother – the recovered man and woman –
  • and, having put the mourners out, tenderly raises up the damsel; she walks, restored to the normality of the age of responsibility.

The family circle is now complete in responsible order – man, woman and child – and this order is to be maintained.

• The man and woman, no longer oppressed with their own problems, are now to act together to sustain this new life by giving her something to eat.

Thus the busy day ends happily, a day full of activity, oral instruction and learning by observation for the disciples, while "with Him", 3: 14.

According to Mark's account, this is Jesus' final visit "to His own country".

• On His first visit, returning from Judea to Galilee to commence His public ministry, He was also rejected and departed for Capernaum where He was able to teach freely. See Luke 4: 14-32.

• Evidently His relatives were present at this second occasion and were parties to the rejection, even as they had earlier attempted to put a stop to His service.

How true it still is in our day! A prophet from afar is welcomed, honoured and listened to, while local prophets are despised and rejected.

• In fact, the honour accorded to a prophet seems to increase in direct proportion to the distance from which he has come.

It is of the utmost importance that we, as the disciples, learn this lesson well before being sent out,

• lest we either become discouraged by the disdain of those close to us – including our own family – or become lifted up by popularity and acclaim away from home.

Let us be prepared for lesser results at home for, except for healing a few, because of their unbelief Jesus "could not do any work of power there … because of their unbelief".

Although a much longer period of time probably intervened from their selection and appointment until they were sent out,

• Mark condenses the record into two days: the busy day and one further day, in the preceding section.

• But however long or short the time, what lessons they had been taught and seen demonstrated by Jesus!

Just as He had first called Simon and his brother Andrew together, and then James and John his brother together, so He "began to send them out two and two".

• They had lived and learned together; now they must work together.

• We also need to learn to work unjealously as partners, esteeming the companionship, counsel and support of our brethren.

He also "gave to them" the right to exercise "power over the unclean spirits".

• No servant is to act in confidence in his own ability. Our authority and power come from our Master, and this makes and keeps us responsible to Him in every detail of our service.

They were allowed a staff and sandals, but no provisions for the journey.

• No credit cards and guaranteed reservations, as we might expect to have!

• Thus they would learn to depend on God alone.

• They were to accept the hospitality of the first house they entered and were not to move about looking for more comfortable circumstances,
  • thus forestalling occasions of competition among those whom they served. A wholesome lesson indeed!

• If there was no welcome for them, or their message, they were to depart, though not without a testimony against those who rejected God's messengers.

Thus they went forth and fulfilled their mission; they were successful; they passed their first test.

• May we also be good learners and be able to so serve that God's blessing may be experienced.