Have you ever been in that period of your life when you are planning on doing something new, and big...a new vision, or dream that you have been planning? Well, I am in that stage of my life right now. I have done 'human' planning. I have researched, vision mapped, and wrote it down on a white board. I have sought counsel on it, talked to my wife about it a lot, gotten advice on it, etc. All that is essential, and very necessary, but as a believer (one who believes in, lives for and serves Jesus Christ) there is a much more important step I need to take before I do anything like this, this step is found in Proverbs 16:3 which says this, "Commit your works to the Lord, And your thoughts will be established." There is a powerful truth that we find in the meaning of that word 'commit. It literally means to roll upon, as in rolling one’s burdens on the Lord. It tells of complete dependence on the Lord. This is done with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval. So I am supposed to humbly and prayerfully roll “the works that I want to do” onto the Lord and He will fulfill my righteous plans upon His approval! Well you know what, that is exactly what I have done, and even did today again in my prayer time. I have realized that there is something so freeing when we do this. I work out at the gym five days a week, but I can never build shoulders big enough to carry my own personal load. I challenge you today to be still, drop your agenda, and make sure you commit your plans to Him first.

"I searched for a man among them who would build up the wall and stand in the gap before Me for the land, so that I would not destroy it; but I found no one. (Ezekiel 22:30) The Bible is clear that all Christians are called to be intercessors--to take the role of interceding for others. An intercessor is one who takes the place of another, stands in the gap for, or pleads another's case. It's not just for a specific few. This activity is for every true believer! When a believer begins to freely love others by regularly praying for them, it transforms the life of the intercessor and the lives of those for whom he prays. Intercession is not just praying for someone else's needs. Intercession is praying with the real hope and real intent that God would step in and act for the positive advancement of some specific other person(s) or other entity. In other words, to really intercede means giving your heart, your compassion to this act of selflessness. It means sublimating your own problems and desires to passionately plead the case of another before God's throne. C.H. Spurgeon said, "I commend intercessory prayer, because it opens man's soul, gives a healthy play to his sympathies, constrains him to feel that he is not everybody, and that this wide world and this great universe were not after all made that he might be its petty lord, that everything might bend to his will, and all creatures crouch at his feet." Pastors and church leaders can follow Paul's model as he prayed for each of the churches he visited. Read the opening of each of his letters and study the prayers that he prayed. He prayed for the advancement of the gospel, peaceful relationships, and spiritual growth in the lives of those church members. The apostle thanked God for their faith, and prayed for their protection. Will you begin to spend time with the Father each and every day? Will you lay aside your own concerns and focus on someone else? Maybe it's a family member, a friend, someone who needs Christ, someone at your church that you know is going through a difficult time, others in authority at your church or in our nation. Pray for others whenever you think of them (at work, home, doing chores, in the car). Soon, praying for others will become a part of your daily life! Let us be Christians; let us have expanded souls and minds that can feel for others. Let us weep with those who weep, and rejoice with those who rejoice. As Church leaders and as believers, we shall find the Lord will turn our captivity when we pray for our friends. God help us to plead for others!

“Who knows, perhaps you have come to your royal position for such a time as this.”  Esther 4:14b Beloved, absorb this with your whole heart: You are royalty. Not figurative royalty. Not just spiritual royalty. You are in the most literal sense possible the daughter of the universe’s King. You have royal blood in a way that even Esther did not. The crimson bloodline of Christ flows through your veins. For now the kingdom of God on this earth resides within you, but one day your eyes will spring open to the most brilliant reality sight can behold. The kingdom of God will surround you, complete with palace, mansions, streets, and horses. In ways incomprehensible now, you will reign there with Him. All that we now call “reality” will be a mere shadow of the vivid world we have coming. Right now you are representing the King on official business in another land, but you are no less royal than the Queen of England would be if she visited the White House. Or the Bronx. She is queen regardless of where she is and how she is treated. Her status is secure. So is yours. When she’s cut, she bleeds royal blood. So do you. Not only are you royalty but you also have been placed in your sphere of influence, regardless of the size you perceive it to be, “for such a time as this.”  Ecclesiastes 3:2  tells us there is “a time to be born and a time to die.” God cut out those exact perimeters for you and me on the kingdom calendar so that we would be positioned on earth right now. Likewise,  Acts 17:26  tells us unflinchingly that God “determined the times set for and the exact places that should live.” You see, even your current location is part of the set-up for your kingdom destiny. As we learned in one of our earliest verses on providence in this series, in Christ “we were also chosen, having been predestined according to the plan of Him who works everything in conformity with the purpose of His will” ( Eph. 1:11 ). These realizations should be stunning and marvelous to us, exploding our lives with significance.

Music is a unique vehicle when instruments and voices respond to the rap of the Divine Conductor’s baton. Nothing can replace our soul-song. If its outlet gets clogged, the soul gets heavier and heavier. Songs in the night are sacrifices of praise. Having a new song in our mouths doesn’t mean we’re out of the pain that caused our “pit” of despair, or the pain our “pit” caused. If the pit was of our own making, it doesn’t necessarily mean that all consequences of our foolish choices are behind us. It simply means we are no longer stuck. No longer defeated. No longer caked in mud. Our vision is returning. Hints of creativity are emerging. It’s a new day. We can’t help but praise God because His fresh air is breathed into us and hope springs eternal.   A whole new level of praise begins to erupt from a delivered soul. Your Song, your worship delights your Maker, delivers you from doldrums and discouragement and draws others into God’s glorious presence. You may not feel like singing. You may feel like sobbing. But even troubled Job declared that His God gave to him “…songs in the night.”  Job 35:10. (NIV)  No matter how dark the valley you traverse, God has a melody for you. “He lifted me out of the slimy pit, out of the mud and mire; He set my feet on a rock and gave me a firm place to stand. He put a new song in my mouth, a hymn of praise to our God.”  Psalm 40:2-3 (NIV) We are all born with a heart-song. When we sing it, the sound may be meager and monotone or masterful and melodious. God doesn’t care. He just cares that we sing it. A virtuoso violinist may play brilliant encore performances to a cheering crowd, but God’s song in the simplest soul is more than that. When we lift our hearts in praise, we silence demons and enter the throne room of God.   Our brain is filled with millions of neurological pathways. Are you creating ruts or building holy highways? Singing your praises to God can change everything. He wants to hear your song.   Moore, Beth. . Nashville: Thomas Nelson, 2007, pp.  182, 188, 190.

Beth Moore teaches many Bible book studies. This is a starting point to begin reading the Book of Luke: "When you study the book of Luke, 1 chapter a day, for all 24 chapters. Your 6 extra days are there when you miss and need to catch up. Start at any point but don’t leave it open ended. Really try to conclude in 30 days so you don’t lose momentum. Leave a comment to this post on the day you’re beginning as a means of strengthening your commitment with a bit of accountability. I don’t know about you but that always works better for me. 2 ground rules: 1. PRAY : Each time before you read, ask Jesus for two specific things: A) to open your mind to understand the Scriptures and B) to fill you with His Holy Spirit. 2. WRITE : Take notes and make comments on each chapter with particular emphasis on who Jesus was/is and what He was like. Freestyle anyway you wish and get as detailed as you like but here’s the catch: do so in dialogue straight to Jesus. Your notes, in effect, become prayers. Communications. He speaks to you through His Word. You speak back through your pen. For example, “Lord, I’m seeing these characteristics in you in Luke 4” and “I wonder what was going through Your mind when Peter…” and “this about you is particularly confusing/fascinating/troubling/comforting/exhilarating to me,” etc. Get the idea? Record what seems to draw Jesus near to a situation and also note what seems to repel Him. Recount to Him what you see happening around Him in the scene. Record how people responded to Him, both positively and negatively. Describe Him to the degree Scripture describes Him. Record your responses to Him. Do it any way you wish but make this an exercise entirely between you and Jesus." Read commentaries and use Bible Gateway to observe different Bible versions. Give yourself time to ruminate on what you have read.

D isciples commissioned by the divinely powerful Jesus are themselves divinely empowered by him to meet any need. “You yourselves give them to eat!” Mark 6:37 The crowds gathered are like “sheep not having a shepherd” (6:34), a proverbial metaphor in the OT, used of Israel in a leadership vacuum (Num 27:17; 1 Kgs 22:17; Ezek 34:5–6). This sets the stage for the leadership role disciples are directed by Jesus to play. But they have apparently given no thought to providing for the crowd as their recommendation to Jesus reveals (Mark 6:36)—they want the crowd dismissed to go buy food for themselves. Jesus counters with an emphatic “you yourselves” (6:37)—it was up to the  disciples  to provide for the people’s need. They, however, are unwilling to accept that responsibility and make a sarcastic response in return: 200 denarii was, after all, more than half a year’s wages. But the intent of Jesus’ exhortation is clear: successful ministry (leading others) involves meeting people’s needs in the power of God. Instead, the disciples look like helpless and cynical disbelievers. The verb “set before” (6:41) is often used to denote the hospitable provision of food to guests by a householder. Thus, while the disciples were all for dismissing the crowd right away, Jesus was welcoming “dinner guests” as he “set before” them a table overflowing. That is the attitude the disciples ought to have had, and the deputized power they ought to have exercised. As Jesus performs the feeding miracle, it is the  disciples’  food that is the foundation for this miracle—and they must provide for the shepherdless people in the power of God (6:41). Not only has Jesus demonstrated “how the impossible can be made possible,” he has also directed disciples to perform the impossible with what impossibly little they have! They are learning to lead as Jesus’ apprentices. And then there follows another test for the disciples … Jesus virtually forced (“compelled,” 6:45) the disciples to undertake this journey, and that by themselves. This was a purposeful sending of those he had called; they were being authorized to demonstrate God’s authority over the powers of chaos in that watery domain that threatened to sink their boat. The verb “passing by” (6:48) is also found in Exod 33:22; 34:6; and in 1 Kgs 19:11, where Yahweh shows himself to Moses and to Elijah, respectively, when both were in a crisis—God performing a “passing by.” In other words, Jesus’ “passing by” is a divine act of reassuring self-disclosure that meets his people at their point of greatest desperation. Unfortunately, all this is completely lost on the disciples—their reaction is sheer terror, the opposite of what was intended (6:50). In light of all that the disciples had already heard and seen of Jesus, it is astonishing that the disciples fail to discern who Jesus really was—the divine one with power; instead, they think he is a phantasm, a ghost (6:49). Mark 6:53–56 forms an ironic summary for the chapter: whereas the hard-hearted disciples (6:52) failed to recognize Jesus’ person and power, the crowd is stated to have recognized him “immediately” (6:54). And their response is vigorous and enthusiastic: they run, they carry the afflicted here and there to wherever Jesus is, seeking at least a peripheral touch from this powerful one whom the disciples, who had been with him for so long, had failed even to recognize! Thus the disciple, we are taught, is one who recognizes his or her own inadequacy and, acknowledges the total adequacy of God and his power alone, for the undertaking of ministry.

D isciples’ commission from Jesus, that attracts the world’s opposition, is enabled by God’s provision. And He said to them ,“Come away by yourselves to a secluded place and rest a while.” Mark 6:31 This pericope is another Markan “sandwich” (outer story: 6:7–13 and 6:30–32; inner story: 6:14–29). Jesus and John are strikingly similar in description: both are reported as raised from the dead (6:14; and 16:6–7), both are “arrested” and “bound” (6:17; and 15:1), both suffer under a reluctant ruler (6:21, 26 and 15:1–15), both are referred to as Elijah (9:11–13 and 6:14–16), and both are buried by disciples (6:29 and 15:42–46). The analogies hint that what happened to John (assassination!) would happen to Jesus. Notice also the comparison between John and the disciples. Both are “sent” (6:17, 27 and 6:7), both preach repentance (1:4; 6:18 and 6:11, 12), others “hear” both (6:14, 16, 20 and 6:11), and both show up in the wilderness (1:3, 4 and 6:32). But only the fate of John is noted—he loses his life (6:27). So not only does the inner story foreshadow Jesus’ own violent ending, it bespeaks danger for his followers as well. Discipleship  is  costly! The outer story (6:7–13, 30–32) is an official sending of the disciples. Thus far they have been merely extras than actors in Jesus’ production; now they get significant roles. They are “sent” (6:7), and they return as “the sent ones” (6:30, “the apostles”). God had “sent” Jesus (9:37; 12:6), and now he was “sending” his disciples. The dress code noted in 6:8–9 was the garb of the Exodus generation. It is significant that Deut 8:4 and 29:5 promise the durability of these accoutrements throughout the wanderings of the Israelites in the wilderness: God provides! The one undertaking this “Trip of Discipleship” can trust God’s provision for that journey. Then Mark proceeds to tell us the result of the disciples’ work (6:13)—success! But what about the rejection they were warned about by Jesus (6:11)? Did they have to shake the dust off their feet? The inner story provides the answer. The assorted incestuous entanglements between members of Herod’s vast family defied precise identification of who was who: Herodias’ daughter, for instance, works out to be Herod Antipas’ niece on her father’s side, his grandniece on her mother’s side, and his own stepdaughter! No wonder John the Baptist excoriated Herod Antipas’ marital arrangements (6:17). And then for a dancing girl, Herod sacrifices John (6:21–29). This, Mark warns, is the potential response disciples may encounter when on they are on Jesus’s mission. The “sandwich” thus serves a rhetorical function, hinting at what the disciples may face—consequences that may even be lethal. No, Jesus does not therefore call them to retire from their arduous mission but, encouraged by Jesus (6:30–31), they are to keep on going, as are all of Jesus’ subsequent followers. John preached, he was rejected, he was killed. Jesus preached, he was rejected, and his death was coming, for what had been done to “Elijah” would be done to the Son of Man (9:12–13). The disciples preached; what might happen to them has now been implicitly pictured. Yet, God’s provision is sufficient, and they are to continue in that strength on the journey of discipleship, as are all those who will one day follow them. And so it will be until the kingdom of God is consummated when Jesus returns—disciples persisting in fulfilling their commission despite opposition.

Jesus’ care, and his power over disease and death, evokes disciples’ fearless, efficacious faith. “Do not be afraid, only believe.” Mark 5:36:41 Mark 5:21–24 and 5:35–43 form the two halves of an outer story, with 5:25–34 being the inner story. The stories create a single tapestry. Look at the similarities: both protagonists are in hopeless situations; both fall at Jesus’ feet; both come into physical contact with Jesus; both conditions are ritually impure (one is a corpse; the other is bleeding); both stories mention “daughter,” “fear,” “faith,” and “twelve years.” But notice the subtle differences: one story deals with a named, socially prominent male, the other with an anonymous penurious woman; faith is enjoined to the man, while the faith of the woman is commended—she is the heroine of this story. This woman’s account is introduced with a sentence that has a cascade of seven participial clauses before the main verb, “touched” (5:25–27): having a flow, having suffered, having spent, not being helped, becoming worse, hearing of Jesus, coming to Jesus, … she touched. That relentless progression of participles describes her hopeless condition, not to mention the related words “much ,” “many ,” and “all ” (5:26), that emphasize her utter desperation. Moreover, it comes as a shock as “unclean” makes contact with the “clean,” a breach of ritual protocol. In attending to this unclean woman on the inferior rungs of the social ladder while on his way to help another at the superior rungs, Jesus demonstrates that nobody is beyond the pale of his concern. He cares! Later on, after the woman is healed, Jesus’ address to her is unique: the only one to be addressed as “daughter” by him in the entire Gospel is this “unclean” woman who demonstrated faith (5:34). The contrast between the daughter who had a (powerful) father to work on her behalf to summon Jesus, and this other “daughter” who had no one to speak for her, is stark. She was devoid of champions on her side. But henceforth, Jesus would fight for her, for now she was his “daughter.” He cares! This is one special woman—she is a  true  disciple, and her noteworthy characteristic, faith, is one that is to be emulated by all disciples (5:34, 36). No matter how dire the situation or how hopeless the circumstance, whether it be the ravages of disease or the rapacity of death, Jesus bids the disciple trust in him faithfully and fearlessly. Whatever the crisis of life may be, whether disease or even death, the disciple is called to demonstrate fearless, efficacious faith in Jesus, the one able to conquer anything! He cares! Almost as a coda, 6:1–6 is added on to the sandwich story. The striking thing about this brief account is that, as a result of the townsfolk’s faithlessness, Jesus was “unable” to perform miracles there (6:5). After the submission to Jesus’ power and authority over wind, waves, demons, disease, and even death, seemingly, the divine One has “met his match” in the unbelief of the people. “Unfaith” turns out be an obstacle to Jesus’ miracle-working power. Mark is trying to show the reader the efficacy of faith by demonstrating that “unfaith” is a serious obstacle to the experience of Jesus’ power in the extension of the kingdom mission. Of course, Mark is careful to mention that Jesus was able to heal some, albeit only a few (6:6). In any case, the consequences of the disciple’s faith (or lack thereof) are, indeed, momentous! Let’s remember, with faith, that Jesus cares!

Disciples’ faith in Jesus’ person and power enables them to fearlessly face natural and supernatural calamities. “ Who then is this, that even the wind and the sea obey Him?” Mark 4:41 When you look at it, the story of the stilling of the storm is impressive in more ways than one. Yes, the miracle is truly awesome, but tempestuous sea and stormy wind are rendered almost demonic by Mark. The censure of the wind is as if it were an animate being, not to mention the specific command to the elements to be silent, as though they were—as someone said—“one unruly heckler.” But this “great” storm of Mark 4:37 becomes, at the rebuke of Jesus, a “great” calm in 4:39. The dramatic transition from storm to calm demonstrates the power of Jesus, a mighty act of God. So, through the storm, Jesus can sleep—a drastic contrast to the utter panic of the Twelve. The irony of the carpenter who is in slumber while the fishermen are in shock is not lost on the reader. One wonders how the disciples could have forgotten so quickly the compassionate actions and words of Jesus throughout the first four chapters of Mark’s Gospel (1:31, 34, 39, 41; 2:5, 17, 27; 3:5, 10). Jesus’ exclamation expresses his frustration: “Do you  still  not have faith?” (4:40). They had forgotten all they had seen, all they had heard, and all they had learnt thus far—theirs was an abysmal lack of faith in his power. Even  after  seeing an amazing miracle of nature wrought before their eyes as the storm is stilled, they remain “afraid with a great fear” (4:41) at the end of this episode. “Great” storm might become “great” calm, but all the disciples can produce is “great” fear (4:41)! And they respond to Jesus’ question about their faith with a question of their own, “Who is this?” (4:41). Then there is the pathos of the story of the demoniac. His incredibly horrific state is depicted in the painstakingly detailed description of his habitat, diagnosis, uncontrollability, immense strength, shrieking, and self-mutilation—pitiful situation, indeed (5:2–6). There is comedy here, too! The demons recognize Jesus as the “Son of God Most High” (5:7). And that provides the answer to the disciples’ question of 4:41, “Who is He …?” What irony! The disciples had, for all practical purposes, forgotten who Jesus was—they needed help to remember … from demons! But here is a hero (apart from Jesus). While his own countrymen (5:14–17) and Jesus’ disciples are afraid, the healed demoniac, seemingly fearless, wants to go with Jesus: “that he may be with Him” (5:18). This request of the healed guy is reminiscent of the commissioning of the Twelve in 3:14, “that they might be with Him so that he might send them out to preach.” While no disciple has yet done anything of the sort, this man proceeds to obey Jesus perfectly: sent by Jesus, he begins to preach about what Jesus had mercifully done for him (5:19–20)—i.e., about Jesus’ power. Which was precisely the information that that slipped the minds of the Twelve: forgetting Jesus’ power, they accused him of being merciless, an uncaring God, insensitive to their travails (4:38). Unlike them, there is no fear on the part of the ex-demoniac—a model disciple, the nameless, “thirteenth” member of the group, one who has faith in Jesus’ power and who proclaims it fearlessly.

G od’s sovereign action produces fruit in a receptive disciple. “… the good soil, who hear the word and accept and bear fruit—one thirtyfold, and one sixtyfold, and one hundredfold.” Mark 4:20 Thus far, in Mark, most people, including Jesus’ own family, have failed to recognize Jesus’ person, his authority, and his mission. How may fruit-bearing be ensured in the disciple’s life? The seed/soil parables are discourse on hearing the word and responding to it. To the degree that one hears and responds to Jesus’ word, one bears fruit. Obviously, there is a variety of responses to the mission of the sower—three unsuccessful seeds (soils) and three successful ones. Here in Mark 4, disciples are encouraged to have open ears and eyes to the teachings of Jesus. In fact, the verb “to hear” shows up 13 times in the space of 34 verses (4:3, 9 <×2>; 12 <×2>; 15, 16, 18, 20, 23 <×2>, 24, 33). As the explanation section (4:14–20) emphasizes, disciples would do well to receive, hear, and accept the word of Jesus (4:16, 18, 20), that they, unlike the bad soil/seeds, may become fruit-bearing. This receptivity is the essential human element for the consequential bearing of fruit. Such receptivity is, of course, more than mere cognition, and includes commitment and obedience. Such fruit-bearing represents normative discipleship, marked by Christlikeness in conduct. That is man’s  responsibility —the human element, the act of receiving/hearing/accepting God’s word, that produces fruit. The remainder of the pericope demonstrates deliberate structuring in 4:26–29. A   Sowing (4:26) B   “sleeps and rises, night and day” (4:27a) [activity of man] C   “seed sprouts and grows” (4:27b) [activity of seed] D   “how he himself does not know” (4:27c) [activity of God; incomprehensibility] D’  “by itself, the soil produces fruit” (4:28a) [activity of God; automaticity ] C’  “first stalk, then head, then full grain” (4:28b) [activity of seed] B’  “he sends the sickle” (4:29a) [activity of seed] A’  Harvesting (4:29b) [activity of man] The incomprehensibility and automaticity of fruit production—the center of the structure, elements  D  and  D’ , above—marks the inscrutable and sovereign work of God ( automatos , “by itself,” occurs in 4:28). Outside of the initial sowing and the final harvesting, the sower does nothing but wait. As Luther wrote: “I simply taught, preached, and wrote God’s Word; otherwise I did nothing. And while I slept or drank Wittenberg beer with my friends …, the Word so greatly weakened the papacy that no prince or emperor ever inflicted such losses on it. I did nothing; the Word did everything.” That is God’s  sovereignty  in action—the divine element, incomprehensible and automatic, producing fruit in the child of God. The human element of growth and the bearing of fruit is, in the broader perspective, as insignificant as a tiny mustard seed. The contrast in Mark 4:31–32 is between an inauspicious onset, almost invisible, and an impressive finale, quite remarkable. Disciples are to take heart; they are assured by Jesus of the ultimate value of their undertaking, as God, in his precise timing and inscrutable sovereignty, consummates his kingdom (incomprehensibly and automatically), as he causes his people to bear fruit. This amazing metamorphosis from diminutive seed to great tree is made possible, in the end, by the power of God alone (divine sovereignty), as he undertakes a work that is incomprehensible and automatic, and thereby consummates his kingdom. Those who are receptive to God’s word  will  yield fruit and  will  be incorporated into the grand scheme of God’s kingdom, for God is at work!

D isciples—insiders with Jesus—are those who do the will of God. For whoever does the will of God, he is My brother and sister and mother. Mark 3:35 This pericope opens with a summary (Mark 3:7–12): crowds are still following him, looking for what Jesus has to offer in terms of healing of disease and alleviation of affliction—they’re following him for the wrong reasons. The reader is beginning to wonder: If everyone is after Jesus for ulterior motives, is there anybody at all who is truly  for  Jesus and for his mission, understanding who he is and what he is about? This is the question that the pericope answers. The mountaintop calling of the Twelve (3:13) is reminiscent of Moses’ trip up Mt. Sinai and the Israelites’ covenanting with God (Exodus 19). This event in Mark 3 was almost a re-enactment of that scene: a new people of God are called and constituted (3:13–19). In a curious paradox, the disciples were appointed “to be with Him” and “to be sent out” by Jesus (3:14). Indeed, one might say that only if one is “with” Jesus can one be sent “from/by” him. The first is a prerequisite for the second. In other words, followers become participants in the mission of Jesus, extending his work, as disciples. Then, in the subsequent “sandwich” episode (story #1 begun: 3:20–21; story #2 begun and completed: 3:22–30; then story #1 completed: 3:31–35), the answer is conclusively given as to what constitutes an “insider,” a disciple, one who is for Jesus. Notice the play on “inside” and “outside.” The disciples are inside the house with Jesus (indicated by the plural: “ they  were not even able to eat,” 3:20)—disciples are  physically  inside the house. Because they are also with Jesus (3:14), they are  morally  “insiders.” Jesus’ family (3:21), go “out” to seize him—the family is  physically  outside. And their accusation is that Jesus is “out” of his mind—Jesus is accused of being  morally  “outside.” The irony is that these who are  genetically  “inside” are  physically  outside. Accusing Jesus of being “outside,” it is they themselves who are  morally  “outside.” Later, Jesus’ family are said to be “standing outside” (3:31)—again, they are  physically  outside (3:32). They are not “with” Jesus, and they are certainly not disciples. Then come the scribes, ostensibly “insiders” (from Jerusalem, 3:22)— ecclesiastically  “inside.” They are likely to be within the house arguing with Jesus—so they are also  physically  inside. But, accusing Jesus of being in league with Satan, casting “out” demons by Satan (3:22, 23), they imply Jesus is  morally  “outside.” And Jesus counters, declaring forgiveness for them impossible because they reject the work of God—they are  morally  cast out eternally. Disciples? Hardly! Finally we get to the question of what exactly constitutes “insidership”: Jesus’ true/new family is made up of those who do the will of God (3:35). These are the ones who are  morally  “insiders” with Jesus—the inner circle “around” Jesus (3:34). In contrast to outsiders who fail to recognize Jesus’ person and thus disregard his authority (his Lordship), insiders—those who do the will of God—are the true disciples, appointed by Jesus to be with him and then to be sent by him to extend Jesus’ own mission in the world. And to engage in this activity with all of one’s life is what it means to do the will of God.

F ollowing Jesus in discipleship involves facing opposition boldly and persistently, without being deterred from God’s calling. And looking around at them with anger, grieved at their hardness of heart, He said to the man, “Stretch out your hand.” And he stretched out and his hand was restored. Mark 3:5 The plot moves on from Jesus’ increasing popularity (for misguided reasons) in Mark 1:21–45 to escalating opposition in 2:1–3:6 (also for wrong reasons). That Mark 2:1–3:6 is a separate unit is evident from its deliberate patterning of five controversy units (see table), and it all happens in Capernaum, with each section concluding with an utterance from Jesus. SECTION ISSUE OPPONENTS’ RESPONSE 2:1–12 Authority of the forgiver Scribes, in their hearts, accuse Jesus of blasphemy 2:13–17 Association with sinners Scribes/Pharisees question disciples about Jesus’ practice 2:18–22 Newness of practice “They” question Jesus about his disciples’ non-conformity 2:23–27 Tradition critiqued Pharisees question Jesus about disciples’ “lawbreaking” 3:1–16 Response to opposition Pharisees/Herodians plot to kill Jesus There is a programmatic escalation of opposition and increasing antipathy towards Jesus and the disciples, culminating in the plot of their enemies to destroy Jesus (3:6). The crescendo is patently audible, and the accusations become progressively more serious; the silent reasoning of the adversaries in the first episode escalates into outright plotting to assassinate Jesus in the last (see table above). In other words, the kinds of opposition the disciple can expect are described in this pericope. This is what those embarking on the “Trip of Discipleship” will likely face: antagonism and hostility. The first two episodes are linked: they deal, respectively, with Jesus’ divine authority to forgive sin (the healing of the paralytic), and with the fact that all of mankind (self-righteous ones included!) is lost in sin, needing the cure of a Savior (the “physician,” who came to call the sinners). In other words, everyone needs the forgiveness that Jesus alone has the authority to extend; but the opponents reject both Jesus’ authority and their own neediness, and conflict ensues. The next two episodes are linked as well: they deal, respectively, with antagonism directed towards the changed lifestyles of those who follow Jesus (the disciples not seeing it necessary to fast, as did the Pharisees), and with the implicit critiques those changed lifestyles offer to the mores of the world (the criticism of a hardhearted imposition of traditional—not biblical—rules in hopes of gaining merit with God). In other words, ways of life have changed for the disciples and those new ways silently condemn the old ways of the world. But opponents question the validity and spirituality of these changed lifestyles and reject the critique that such lifestyles offer to their own practices. The final episode (Jesus’ healing of a man’s withered arm) concludes the pericope, teaching the disciple how to respond: with grief, with firmness, with resoluteness, not letting opposition daunt him/her. In sum, this pericope lays before us the different aspects of opposition disciples are likely to face: to the divine authority of their leader to forgive sins, to the (implicit) labeling of mankind as sinners in need of a Savior, to the newness of the disciples’ lifestyle that does not fit the world’s definition of spirituality, and to Christians’ critique of the ways of the world. The “Trip of Discipleship” ain’t gonna be easy!