Reflecting on Mark's Gospel - Mark 6:30-32

It is good to engage with people. It is good to tell, in action and in words, the good news of God’s Kingdom. However, we all need times when we can escape from the pressures of mission and ministry. We need opportunities when we can reflect on what we have done, what we are doing, and what we are called to do. I wonder whether we make adequate provision for such times and, in particular, how we do that.

Here we have a reference to the apostles gathering with Jesus and their trying to set up such a time. This may well be in response to the mission that is described earlier in this chapter. Was this the moment of reporting back? It is significant that the word used is ‘apostles’ and, if we link that to the earlier reference to the twelve being sent out, it suggests that this particular gathering around Jesus simply involves the immediate core band of disciples, and not a wider grouping.

We certainly get the picture of the disciples/apostles coming back from this first mission on which they had been sent and wanting an opportunity to share the news of what had happened and, almost certainly, to review the experience. As Brendan Byrne (A Costly Freedom) puts it – “One detects in the report a breathless sense of novice enthusiasm – matching the increased enthusiasm of the crowds that prevents them having any time to eat (v. 31).”

It is hard to resist when people keep coming to ask for help. It is hard to stop when there is more work to be done. Yet Jesus is always aware of the need for time out of the limelight, what we might call moments of retreat. ‘Burning out’ is of no help to anyone. I wonder whether we need to take steps to balance our lives.

As on other occasions, the boat is used as a means of escape, and to put distance between the apostles and the crowds. At least, that’s the plan.

Reflecting on Mark's Gospel - Mark 6:14-29

The horrifying picture of John the Baptist’s head on a platter is the defining moment in this segment. It is, as Morna Hooker (The Gospel according to Saint Mark) notes – “the only section in the gospel which is not specifically about Jesus.”

However, John’s role is important as the one who prepares the way, and who points to Jesus. They are cousins, and Jesus has been baptised by John. John’s death, especially in such a dreadful fashion, is significant. In many ways, John’s death becomes a new element in John’s pointing to Jesus as they both have their lives ended at the hand of the authorities and, as Hooker puts it – “both John and Jesus are put to death by political rulers who recognise their goodness, but who are described as weakly giving in to pressure.”

It is certainly bizarre, however wonderful her dancing, that Herod gives the order for John’s execution on the basis of it being a reward for a good dancing performance. But the offer that he makes to the girl is anyway weirdly extravagant – whatever you ask of me, I will give you, even half of my kingdom.” It suggests that excessive amounts of alcohol had been consumed.

Presumably Herodias did not take the offer entirely seriously; and yet, in the face of the possibilities that lay within such generosity, even if there was a feeling that what was asked needed to be much less than what was offered, it remains extremely strange that this was the request. It indicates massive anger and vindictiveness on the part of the mother, at whose suggestion the request was made.

Herod, to be fair, does not really want to carry out this action, but finds himself caught up in the consequences of a silly promise, and unwilling to lose face. As Hooker comments – “he is trapped by his own weakness and sin into a position where he is blind to the real issues, and John is treated as a political puppet instead of as a prophet of God.”

I wonder how ready we are to admit our mistakes, even when it means losing face. I wonder who we treat, or think of, in a way that is inappropriate, or plain wrong.

Reflecting on Mark's Gospel - Mark 6:7-13

Jesus’ mission is now expanded as the disciples are sent out in pairs. It would seem that the time of initial training and preparation is over. They are now entrusted with the task of building on the work that Jesus has begun. The focus here is on how they are to approach this role. As Leith Fisher (Will you follow me?) points out – “The first calling of the disciples, as their name implies, is to be ‘learners’, companions on the way with Jesus. Now they are called ‘apostles’ (6:30), ‘those who are sent out’. They are set on their way to witness and heal, to drive out demons and to proclaim the Kingdom’s presence. Mark is not at all interested in the results of their mission. He doesn’t tell us how they fared. He is interested in the instructions that Jesus gives them as he sends them outwards.”

The one thing that is specified as a purpose of this sending is that they were give authority over the unclean spirits. That is perhaps because, in the context of the time, that would be seen as most important. With that sorted, other things would be likely to fall into place. The unclean spirits were blamed for much of what went wrong and was damaging in people’s lives.

In terms of preparation, they are effectively told not to pack. They should go just as they are, and therefore cast themselves on the care of those amongst whom they go. They are told that the only thing they may take is a staff. They do not need food, money, or a change of clothes, despite those being obvious things to take on any journey. In that society, where there would be limited ability to carry luggage, there was much more dependence on the hospitality that might be offered along the way. But this instruction to take nothing seems extreme.

They are told to be accepting of the hospitality that is offered to them and, in particular, not to look to move to better lodgings, if the opportunity arises. Where they are not welcome, they should move on. The important thing is to get the mission undertaken. If those among whom they go are unresponsive, they should not waste time. I wonder what this says to us about the lengthy preparations we sometimes make for mission and evangelism. Preparing is good and important, as is training; and the disciples had been trained. But I wonder if sometimes we get stuck in the preparing to the detriment of the actual work. I wonder if we need to listen to Jesus’ call to disciples to travel light.

Most of what we are told here focuses on the preparations, or lack thereof. But we are told that they did what was asked of them, and also that their mission was effective. Verse 13 – they cast out many demons, and anointed with oil many who were sick and cured them. The disciples still had a long way to go, as do we, but it is clear that God is blessing what they do, and they are already being used in the Jesus mission.

Reflecting on Mark's Gospel - Mark 6:1-6

In a way this is one of the unexpected segments of the gospel account. Meeting opposition is a regular aspect of Jesus’ story. However, somehow we expect that to lie with the religious leaders and the occupying Romans and to be focussed in Jerusalem. We recognise the truth of the saying that Jesus cites in verse 4 – prophets are not without honour, except in their home town, and among their own kin, and in their own house. But we do not expect this rejection.

These were the people who had watched him grow up. This was the community in which he was known. We might expect some element of scepticism. Isn’t this Joseph’s boy? That element is there, though the references are to his mother, and brothers and sisters. However, we might also expect an element of pride. Even if they did not completely understand what was happening, could they not see that ‘one of their own’ was doing something really good?

The people of Nazareth are full of questions. Warren Carter (Mark) lists these – “They ask five questions: the origin of his teachings (6:2c), the nature and origin of his wisdom (6:2d), his mighty works (6:2e), his identity/occupation, and his household (6:3).” As Carter further comments – “his hometown audience is mystified and does not discern divine activity or the presence of God’s commissioned agent.” They relate to him, as a Nazareth boy, and see nothing more.

Interestingly, as a result they miss out on what has been happening in the surrounding communities where Jesus has been engaging in what we might now describe as Kingdom ways with the people whom he encounters. At first sight it may seem surprising that we are told that Jesus was able to do very little in that place: but it is an important reminder of the place and importance of faith which is frequently mentioned in the accounts of the events involving Jesus in neighbouring communities.

I wonder where we fit into this story. I wonder how we would have reacted, had we been in Nazareth on that sabbath day when Jesus began to teach in the local synagogue. Their unbelief is a surprise to Jesus. It would seem that he was expecting his mission and ministry to make God’s difference in Nazareth as in the surrounding area. But that is not so, and it is time to move on. So far as we know, Jesus never again goes to Nazareth.

Reflecting on Mark's Gospel - Mark 5:35-43

It appears that it is too late. As Jesus is about to resume his walk to see the little girl, the father, and Jesus, are brought the news that she is already dead. The message is that there is no point in continuing. Don’t bother the teacher! But Jesus has no thought of turning back; and there is nothing to indicate that Jairus does other than expect him to continue,

We would assume that Jairus does not have any inkling of what is about to occur, and yet it is surprising that he makes to attempt to suggest that continuing is pointless as it is too late. Denis McBride (The Gospel of Mark: A Reflective Commentary) suggests that – “the image of Jairus walking with Jesus , after the messengers tell him is daughter is dead and advise him to trouble Jesus no further speaks its own language of quiet faith. It tells us of someone who has faith in Jesus as more than a healer, someone who can walk towards the unspeakable loss off death with the one who can meet death itself with a power of new life.”

The story is a healing story, but it is more than that. It is a story of profound and challenging faith. I wonder how our faith stands up when it is subjected to extreme testing.

This is a story of highs and lows, of hope and loss, and restoration. It has a happy ending. Jesus takes the girl by the hand, and tells her to get up. Remarkably, she does exactly as instructed. But the story ends, as do several of these healing encounters, with a request not to spread the news. Is it that Jesus does not want things to get out of hand? Is that Jesus does not want to be bothered by too many people? We do not know: but what we will discover is that there is a lot more to do.

Reflecting on Mark's Gospel - Mark 5:25-34

Jesus’ accompanying of Jairus to see his daughter is now interrupted. Jairus must have been incredibly frustrated. We can imagine that he was desperate to get back to his daughter with Jesus. But there is a pause in the journey.

It would seem that as Jesus made his way along the road with Jairus, the crowd had not dispersed. They, or at least most of them, were following on. That would have slowed the progress. It also gave this desperate woman her chance. It seems likely that she wanted to remain anonymous. It also seems likely that she had no intention of stopping everyone. She just wanted the chance of being healed, and she thought that just touching Jesus’ cloak would be enough.

She was right about just needing to touch that cloak. As the old hymn we used to sing puts it, ‘She only touched the hem of his garment.’ But her assumption that she could remain unnoticed was not correct. Jesus was aware that power had gone forth from him. So, Jesus asks about who has touched his clothes. To the disciples it is a ridiculous question. Lots of people have brushed against him. They do not understand. Yet, in the midst of a crowd, Jesus can have a one-to-one. That is what happens here. He knows. The woman knows. That particular healing contact is so different from the inevitable brushing against each other and, as Brendan Byrne (A Costly Freedom) points out – “The rude protest of the disciples when Jesus, aware of the power that has gone out from him, asks who touched him, brings out the difference between the jostling that he receives from the crowd and the touching in faith that channels healing.”

We learn that this woman has a long medical history in which she has tried ‘everything’ to resolve this issue. Her condition has been with her for twelve years, coincidentally, as we will learn a little further on, the same amount of time as the entire life of the little girl. She has spent a lot of money trying to find a cure, but without success. It would have been reasonable for her to have given up. But she has faith. She exercises her faith, and it does the trick. I wonder how strong our faith is, especially when we might think that we have already reached the end of the road. Now, though, all is well. Jesus’ addressing of her, as Byrne puts it – “expresses both personal reassurance and social rehabilitation  ….  he proclaims her reinclusion with the community.” We would not exclude somebody on medical grounds, but times were different then, and it was all bound up with the understanding of purity and impurity. However, I wonder who we do exclude. I wonder whether we realise it. I wonder what we are doing about it.

Reflecting on Mark's Gospel - Mark 5:21-24

The latter part of what we have as Mark 5 tells two stories of healing, one of a little girl, identified only as the daughter of Jairus, and the other of an unnamed woman with a long-term medical problem, probably gynaecological. The latter effectively interrupts the former, and the former is, of course, really rather more than a healing, as the little girl is raised from death.

But that is all still to come. Here, as these two encounters begin to unfold, Jesus, having re-crossed the lake by boat, is met by a great crowd. His reputation as a preacher, a healer, and one who can cast out unclean spirits is building. Among this particular crowd is one of the leaders of the local synagogue, a man named Jairus. Jairus has come to Jesus because he is desperate. It is interesting that folk often only think of turning to God when they are desperate. If that were us, we would probably be annoyed and frustrated, but I am not sure that it bothers God. God’s love is so overwhelming that we are welcomed as we are and whenever we come to God.

I think that there are two interesting thing here. One is the identity question. In the patriarchal society in which Jesus lived, women are often unnamed. It is significant that Jesus often pays attention to the anonymous members of society. We know that this little girl’s daddy was called Jairus, but we have no idea as to her name. The second thing is that Jairus himself came to Jesus. He was an important person at a difficult moment.  As William Barclay (Daily Study Bible – The Gospel of Mark) points out – “it is rather strange that he came himself and did not send a messenger. It seems unlikely that he would consent to leave his  daughter when she was on the point of death. Maybe he came because no one else would go.”

I wonder who are the anonymous and marginalised members of our society who we should be looking out for, and even getting to know. I wonder whether we truly recognise our need of God or whether we need to get a bit more desperate first.