MARK 6 (FROM CAC'S NOTES)
MARK 6 (FROM CAC’S NOTES)
Capernaum is where the Lord dwelt after leaving Nazareth when He heard that John was delivered up (Matthew 4:13). It is “his own city” (Matthew 9: 1). “His own country” in Mark 6: 1 is probably Nazareth. It is very solemn and instructive that not one disciple, so far as we know, came from Nazareth in the days of the Lord’s flesh. Not even His brethren believed on Him until resurrection. The Lord wondered because of their unbelief. Think of those thirty years! And now the teaching! It was such as to amaze (Luke 4). And such works of power, referring perhaps to the chapter before: “Whatsoever we have heard” (Luke 4: 23). The lowly grace of the incarnation is wonderful. They thought they knew all about Him, and His birth and kindred. Possibly Joseph was by this time dead, hence they say “the son of Mary”. They cannot deny the wisdom or the power but they do not know the Person. The world cannot deny that there is something wonderful about Jesus, but they do not trace His origin to God.
Hence they can discuss Him and come to the conclusion that He is just one of themselves. They have not learned what Nicodemus knew — that He was from God and God was with Him.
The great principle comes out as described by Jesus, that “A prophet is not despised save in his own country”. What is the real import of this? The Lord accepts it as being the experience of all prophets — a needed discipline for them but a solemn thing for those who are tested by having a prophet specially identified with them. It was not, with the Lord, that those who knew Him best had least reason to honour Him.
I often think we have to beware of this. The mind of God is familiar to us, we hear the truth more than others; the Lord is, as it were, continually moving in and out amongst us. So that we are in danger of losing the sense of God being in it.
[p. 49] What we see and hear every day as an ordinary thing is apt to lose its value. Such is man, even as highly favoured of God. What the Lord says is an important encouragement for us, for most of us have to serve in our own country or nearby. We cannot go to some place where people will honour us because we serve the mind of God. We have to serve where, if we speak at all for God, we may expect to be despised. They may not be able to deny that there is something that is not ordinary there, but they will be offended. It is the normal course of things here. The Lord, perfect in everything, accepts the limitations. He could not do any works of power there. Matthew adds, “because of their unbelief”, but here it is the blessed Prophet recognising that works of power had their time and place, but He was under restraint in these conditions. Where people are offended in the word it is not suitable for works of power. But divine grace is never wholly shut up: He laid His hands on a few infirm persons and healed them. “Luke alone is with me” shows that the physician is there in 2 Timothy days and therefore healing. Luke’s gospel is a healing medicine and balm.
But however much we may be limited locally we must not forget that the Lord’s universal administration goes on and He maintains His testimony. “Two and two” would indicate the subdivision of things locally so that there is adequate power as sent. Where there is anything of assembly character, however feeble (for two is the smallest collective number), the Lord’s power is with them, but on their side they must be careful not to weaken the power by having human resources. Divine support only — a staff. No scrip, no bread, no money: absolute dependence and counting on the faithfulness of the One who sends. But they are to have sandals. Their walk is to be preserved in the character of those who are on a journey, not settling here, but nothing superfluous for the body.
I would enquire why the beheading of John is introduced at this point and in connection with the Lord’s name becoming public, coming in, too, between the sending out of the [p. 50] twelve and their return to Jesus. Herod’s conscience was active; some might say Elias or a prophet, but to Herod it was John whom he had beheaded. Men are conscious that they are in hostility to God. Man is lawless and governed by his lusts even though he may do many things, and Satan gets man into his hands that way.
Jesus’ name becoming public (verse 14) produces a certain activity of conscience in men. The public testimony of God does this because it calls attention to what is unlawful. The conscience takes sides with what is right, but lusts carry man away.
The apostles are gathered together to Jesus — a model for all who serve. Relate to Him what you have done and taught: He calls them apart into a desert place. Public activities are apt to leave us no leisure to eat. When the servants rest there is an opportunity to see what God has done by them. There is no attraction there but what was spiritual. The great crowd represents those who have been affected by the ministry of the twelve.
There is an urgency about the Lord’s action in verse 45, “He compelled his disciples to go on board ship”. They were intended to have learned through the feeding of the five thousand what would have prepared them for their experience in the ship. “They understood not through the loaves: for their heart was hardened”. If things take us by surprise we ought to consider whether we have not missed some precious lesson in the school of God.
“To go on before to the other side to Bethsaida”. He had sent them out in service in verse 7 and they had come back. But now they are sent on before, the only occasion, I believe, when the disciples were sent away from Him, other than as sent out in service. What is the import of this?
The Lord sends the five thousand away satisfied. They go to carry the testimony of satisfaction. The One who had satisfied them sent them. It is really the close of Israel’s day. A divine Person came in manhood to verify all the promises of God.