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Main Points Two stories account for the majority of this passage. In both of them, Mark
continues to answer the question, "Who is Jesus?". The first is Jesus' feeding of
the five thousand with five loaves and two fish. Mark makes it clear that
understanding this miracle is crucial for understanding the identity of Jesus. By it
Jesus is identified as the Messiah - the shepherd-king, who like Moses in the
desert, teaches and feeds the people.
The second is the account of Jesus' walking on the water and calming of the
winds. The disciples are amazed at his calming of the winds because "they did
not understand about the loaves". As we shall see Jesus is trying to get them
to see in his miracles something more than his ability to perform them. He is
revealing himself. The fact that in this second story Jesus walks on the water,
"passes by them" and says, "I am", all point to the fact that he is more than the
Messiah. He is God incarnate.
Commentary on the 1. After a busy day, how do you like to unwind? Approach question.
Passage and Notes on
the Questions 2. How does Jesus demonstrate compassion in vs. 30-35? What do we
learn about his attitude to people in these verses?
First, Jesus acts with compassion toward his disciples, requesting that they come
with him "to a quiet place to get some rest." He understands we need solitude
and time for reflection in order to rest. We are not just vehicles for getting his
work done nor are we defined simply by what we do. That would be a recipe
workaholism and burn-out. The institution of the Sabbath was God saying that we
need time to rest, to delight in his creation, and to delight in him as Creator and
Redeemer. In this case because of his magnetism and greatness the ministry has
been intense so that they have been unable to rest.
Second, he has compassion on the crowd who are "like sheep without a
shepherd." By making that statement Jesus makes clear that Israel (and
humanity as a whole) need a shepherd. Leaderless and unprotected from
marauding predators they are at constant risk. Sheep are also endangered by
their own stupidity. Where this phrase ("like sheep without a shepherd") is
used in the Old Testament, it primarily points to the people's need for rule, rather
than simply for provision (Num. 27:17,18; 1 Kings 22:17; Ezek. 34). That rule
would be exercised by the Messiah -the true shepherd.
Jesus' compassion causes him to exercise that rule by his authoritative teaching.
He exercises compassion by teaching people God's truth. To live well, human
beings need God's truth and rule in their lives. In looking at the Old Testament,
we find that in Numbers 27:15-23, Joshua, whose Hebrew name becomes Jesus
in Greek, is put forward as leader of God's people in order that they "may not be
like sheep not having a shepherd". However, under Joshua, Israel never
enjoyed the full scope of what was promised by God. Joshua pointed forward to
the Messiah, the unique "prophet like Moses" (Deut. 18:15, 34:9-12; Heb. 4:8-
11). In Ezekiel 34, God condemns the leaders of Israel for failing to shepherd the
flock and promises that he himself will rescue them as their true shepherd, giving
them abundant pasture and ruling over them in the person of his servant David.
The Messiah leading Israel in the second Exodus was often pictured as a
shepherd leading a flock (Is. 40:9-11).
3. In Jesus' conversation with the disciples what do we learn about
discipleship? Are there situations which you face consistently where a
similar lifestyle is called for?
This conversation is one of many passages in Mark's gospel which call Christ's
followers to a life of self-sacrificing service. Here they give up much needed rest
in order to care for the people. While it is legitimate to care for our own needs,
where that care conflicts with obedience to God it must be set aside. This is part
of what Jesus' call to self-denial is about. I give up the right to direct my life
surrendering my own desire for comfort and security to ensure the safety and
security of others.
This is a hard call and we are rarely able to be consistent in this unless our faith
taps into resources beyond our own. For these we must look to God. Lest Jesus'
disciples be deceived about their own resources, he tells them to give the people
something to eat. The disciples' desire to be obedient to Jesus is admirable. They
even work-out the budget! Thus they realize quickly how few resources they
have. Jesus wants them to recognize their inadequacy. After sharing with Jesus
the acclaim of the crowd due to their successful ministry, now focus is thrown
back on Jesus alone. He is the Redeemer. They are his servants who must live
in dependence on him. When we serve others, we must do so in reliance upon
Jesus. Efforts which arise out of our own resources are ultimately doomed to
fail.
4. Why does Jesus feed the five thousand people? What does He reveal
about himself in this action? What OT passages prefigure this feeding?
It is not because they are starving. He could have sent them home for food, but
chose not to do so. Nor is it to demonstrate his power to perform another
miracle. He could draw their attention to any number of exorcisms or healings
which he had performed in the past. Apparently, something more is going on
here. There are strong indications that the feeding accounts are very important
events for Mark. In both 6:45-52 and 8:14-21 the disciples are rebuked for their
failure to understand the significance of the feedings.
Jesus' main purpose is again to reveal his true nature. There are clues in the
passage which suggest this. For example, the Greek word for desert is used in
vs. 31, 32 and 35 (though disguised by the NIV). If this is intentional, Mark is
drawing some parallel between this feeding and the supply of manna to the
Israelites in the wilderness under the leadership of Moses. Taken together with
the passages mentioned above (see Question 2) in which the Israelites are likened
to sheep without a shepherd (Num. 27, Ezek. 34), Mark is suggesting that Jesus is
here fulfilling the role of the longed-for king of Israel, the Messiah, who, like
Moses, teaches the people and feeds them.
The reference that the people were organized into groups of hundreds and fifties
parallels Moses' organization of the Israelites during the wilderness march (Ex.
18:21). The effect of these details is to show that this miracle is full of prophetic
significance and forces the question about Jesus as Messiah, the divinely sent
provision for Israel and the fulfillment of the prophecies of a future salvation.
This account immediately follows the episode about "King" Herod (who wasn't
really a king, but a tetrarch), suggesting that Jesus is the rightful king and the true
leader of Israel rather than the wicked Herod. After the feeding, all those who
ate are described as "satisfied". Twelve baskets full of fish and bread scraps
are collected, a detail which declares the meal unambiguously a miracle of
superabundant provision. Clearly Jesus is the Redeemer-Shepherd.
5. According to verse 45-48, what sets the stage for Jesus' going out to
the disciples?
Jesus has gone up on the mountain to pray after commanding the disciples to
head for home across the lake. They make it to the middle by evening yet by the
fourth watch of the night (3:00 am to 6:00 am) they have hit a mighty headwind
and are making no progress. They are not in danger and there is no mention of
fear until Jesus appears.
6. What might have been Jesus' intention in going out to the disciples?
(Hint: Look at Exodus 33:12-34:7 where the language of "passing by" is
used). What is revealed about his intention in his conversation with
them?
The phrase "he was about to pass by them" provides the main clue to
understand what is going on in this passage. That phrase does not merely mean
he was going to beat them to the other side. The previous verse tells us that he
was going out "to them." Jesus expected them to see him. That his intention
was to “pass by them" is almost certainly an allusion to God's passing by Moses
in order to reveal his glory. (Ex. 33:19,22; 34:56). "Passing by" was the
significant thing he meant to do. Jesus is intending to reveal himself as the
Redeemer God to the disciples. Two other details in the passage confirm this
interpretation. The first detail is Jesus' walking on the water. This carries an
emphasis on his supernatural power - supernatural to the point of divine, for only a
divine being can walk on the water (Job 9:8; 38:16; Ps. 77:20).
The second detail which confirms this interpretation are Jesus' words, "It is I".
The language in this story suggests that it is has the force of a divine "I am"
statement associated with the title Yahweh (Ex. 3:14, Jn. 8:58; see also Is. 41:2-
14;43:1-13; 44:1-5; 46:4; 48:12). Jesus speaks the way God does. He is more
than a new Moses or a new shepherd-king like David. When Isaiah prophesied
the true redemption of Israel he made clear that it would by Yahweh who would
achieve it (Is. 41:4; 43:3; 51:12). In Mark 6, having shown by the loaves that he is
Messiah, Jesus shows by "passing by" and declaring "I AM" that he is the
Redeemer God Isaiah heralded. He is God incarnate.
demonstrates God's love and power for us. The primary evidence of tender-
heartedness towards God is the belief that Jesus is the Redeemer and that we can
do nothing to save ourselves. An increasing responsiveness to God's word and
obedience to his commands also signal the growth of a soft heart before him.
9. In summary, what does this passage teach us about who Jesus is and
what he came to do? What does it teach us about our appropriate
response?
A summary and general application question to bring the study to a close.
result of Jesus' time of prayer is a priority to enlighten the disciples. In the next
two chapters, Jesus increasingly attacks their lack of understanding and supplies
private instruction. He commences with a great sign purely for their benefit.
Jesus' actions are again God-like (Job 9:8, Psa 77:19, Isa 43:16). The disciples
are terrified and astounded, yet v52 records that their incomprehension of the
earlier feeding miracle is largely responsible. Although they know Jesus can do
the impossible, they fail to apply this knowledge both to their present situation and
also to their assessment of Jesus' identity. We are being pointed to the difference
that understanding who Jesus is should make. Even his cry of reassurance, "It is
I", has echoes of the Divine Name (Ex 3:14).
v53-56. Mark rarely merely repeats himself, yet this scene is already very
familiar. Apart from recording an historical event, Mark could be showing, with
reference to the disciples, that people's responses to Jesus are conditioned by
their recognition of him. Here the crowd see Jesus as a healer and come to him
on those terms alone. This contrasts effectively with the position of the Pharisees
in Ch 7. Their opinion of Jesus and hence their treatment of him is very different.
These people at least saw their need and had faith in Jesus' ability to help them.
It seems unlikely that the Pharisees in Ch 7 would admit to having a need!