By
Ernest Bursey
A Commentary on the Sabbath
School Lesson for April 23–29, "Confrontation in
Galilee"
Mark 6:1–6
really belongs with the cycle of miracles that started when
Jesus led his disciples into the storm on the sea (4:35) and
ends when Jesus returns to his hometown (6:1–6). In the
great calm after the storm, his disciples grow terrified of
him and ask each other "Who is this?" (4:41).
Jesus’ townsmen offer a dismissing answer: "Isn’t
this the carpenter, the son of Mary?" (6:3).
So the power that swamped
a storm and flung a horde of demons out of one human body
and gave life to a dead child now sputters out in the face
of simple disbelief from those who had known him the longest
(6:5). Hometown pride is mingled with suspicion against a
native son who aspires beyond his place. Yet in characteristic
fashion, Jesus is not thwarted by this setback but boldly
expands his operation by sending out the Twelve in imitation
of his own ministry.
Mark 6:7–13:
Jesus carries through on his earlier promise to send the chosen
twelve out to preach (3:14, 15). The Twelve appear to be a
double of the original twelve sons of Jacob, tribal founders
at the beginning of Israel’s history.
In the eighth century B.C.,
the northern ten tribes were widely scattered by the Assyrians
throughout the world. From then on, the prophets of the Old
Testament and the writers of the intertestamental period kept
alive the hope that in the end God would bring the lost ten
tribes and other scattered Jews back to Palestine.
So the traveling Twelve
seem to advertise Jesus’ intention to fulfill restore
all the people of Israel. Their exorcisms in Jesus’ name
further flamed the interest level of people throughout rural
Galilee. Jesus’ instruction for them to travel empty-handed
was really an advantage in that culture, where hospitality
was expected unless the needy stranger was considered dangerous.
Mark 6:14–29:
The way those entrusted with leadership in the kingdom of
God use their power occupies Jesus’ attention throughout
chapters 8–10. Jesus insists against all of the Twelve
that the lust for control so common among Rome’s rulers
must be absent from those who lead his church (10:42–44).
But in 6:14–29 there is the chance for Mark in advance
to expose the hollow power of the world’s powerful through
the story of how John lost his head.
So, in a long interlude
between the send-off of the Twelve (6:7–13) and their
return (6:30), we are unseen guests at Herod’s birthday
party (6:14–29). The usual speed of the Markan narrative
slows down to mock Herod’s inability to protect the prophet
John from his own wife’s murderous aims (6:19, 20). The
narrator’s lens zooms in for a dramatic close-up of John’s
head on a platter from soldier to girl to mother (6:27–28).
A similar close-up comes
near the end of the Gospel, when the most powerful man in
Judea is unable to keep an innocent man alive (15:1–15).
Twice we see those in official power as no match for those
who lie in wait for the right moment (6:21; 14:1, 11) to murder
the innocent. So much for aping the powers that be!
Mark 6:30–44:
This section could be titled, "How the disciples fed
Five Thousand." Mark says nothing about the crowd’s
reaction to the miracle. On the disciples’ well-earned
vacation, Jesus compassionately welcomes thousands of intruders
anxious to see him
By the end of the day,
the disciples have had enough and advise Jesus to send the
crowds away. Jesus’ responding command, "You feed
them," sets off the dialogue between Jesus and the disciples
in the story. In the end, the disciples fulfill Jesus’
command. Ever since, those responsible for providing for the
overwhelming needs of others have found direction in this
story.
Mark 6:45–52:
In the history of science and the world of mystery novels,
sometimes the odd bit of information disrupting your sense
of order turns out to be the key that opens the locked door.
But several odd-looking bits of information bewilder us in
this puzzling story of Jesus on the water.
Why is Jesus walking on
the water out in the middle of the sea of Galilee sometime
between 3 a.m. and 6 a.m.? Why is he intent on walking
past the boat (v. 48), rather than toward it?
Is Mark teasing us when he explains that the disciples were
wildly beside themselves in amazement because they didn’t
understand about the loaves but had hardened hearts (v. 52)?
Recall, then, the question
those fearful men asked each other after Jesus produced the
great calm: "Who then is this, that even the wind and
sea obey him?" (4:41). This question, conceived
in terror, is left hanging in the air. I suggest that the
author and his chief character, Jesus, take that question
with the utmost seriousness. Answers are soon forthcoming
in the narrative. The truth immediately emerges in the next
story, though tainted by demons: "Jesus, Son of the Most
High God," (5:7).
Villagers in Nazareth say
to each other, "Isn’t this the carpenter, the son
of Mary?" (6:3). Crowds who watched the disciples
perform miracles in Jesus’ name offer their opinions.
Some say, "John the Baptist from the dead"; some
recall Elijah who comes before the end of the world; others
say Jesus is like a prophet from the past (6:14–15).
Having killed John, Herod threw his vote with the "John
the Baptist" faction (6:16).
But all these are the answers
of others. The disciples’ important question still awaits
an answer—their answer.
As Jews, the disciples
knew the stories of the Old Testament, including the dangerous
passage over the sea in the deliverance from Egypt. This story
of deliverance through the sea was read in the synagogue,
whereas the words of poets praising God’s power over
the seas were sung in worship. See especially Psalm 77:16–19;
but also Job 9:8; Psalm 107:23–32; Isaiah 43:16; 51:9–10;
Habbakuk 3:15; and the intertestamental Wisdom of Solomon
14:1–4.
In his plan to walk past
the boat, Jesus gives his disciples a clue to answer their
own question. God treads upon the roiling sea. God led the
Israelites through the sea though his footprints were not
seen. By a second demonstration without the distractions of
the deadly storm, Jesus intends to help his disciples’
answer that all-important question of who he really is.
But they had already missed one crucial insight.
Like the God of Israel who fed thousands for forty years,
Jesus fed thousands with the loaves with their assistance.
Jesus does not declare to them that he is the Son of God.
Mere assertions aren’t enough. Jesus intends to show
the truth. But an immense quantum leap is required and it
is not at all clear the disciples will make that leap. They
are missing the clues he stacks up, one on top of the other.
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