Over the past few weeks (and ultimately into January) I am preaching a series of lessons on the question, “Who is Jesus?” I am basically following the outline of the gospel of Mark presented by Richard Peace in his book, Conversion in the New Testament: Paul and the Twelve. Dr. Peace was one of my instructors in my Doctor of Ministry program, and is one of the very few individuals in a position of power/authority who ever genuinely complimented any of my work – so, that little bit of personal attachment must be taken into consideration. The following is a synopsis of my sermon this past Sunday (11/25/18), and is based on the third of what Dr. Peace views as a major section of the gospel of Mark. However much I have gained from Dr. Peace, some of the following is my own observation/deductions, and so don’t blame Dr. Peace for any/all of the mistakes you may discover.
Dr. Peace points out that in the section 6:31-8:30 in Mark’s gospel there are two cycles of stories. This is an illustration of the beauty of Mark’s gospel, and, from my perspective, just another indication that the gospel writers were not the red-neck, hayseed, fishermen that so many preachers want to make them out to be. But I digress.
Both cycles of stories begin with a miraculous feeding of the multitudes (6:30-44 and 8:1-9); those accounts are followed up with a trip on the sea of Galilee, in which a discussion of the miraculous feedings reveals that the disciples do not understand what the miracle was meant to teach (6:45-52 and 8:13-21). Both cycles contain a record of a dispute with the Pharisees (7:1-23 and 8:10-12, which is slightly out of sequence). Significantly, in the first cycle there is another miracle healing that is not duplicated in the second cycle – a point that I suggested in my sermon that screams out for further investigation (7:24-30). Both cycles then end with another healing, the details of which are remarkable similar and, likewise, scream out for further study (7:31-37 and 8:22-26). This major section then concludes with Jesus querying the disciples about his identity, which is then climaxed by Peter’s confession of Jesus as the Messiah (8:29).
So often we are in such a hurry to get to Peter’s confession that we miss the beauty, and therefore the punch, of how Mark has constructed this section of his gospel. I know I have, and until I worked through this section more closely I simply missed what Mark was doing.
In the interest of time, let’s just look at the concluding miracle story in each cycle (equal time needs to be given to the opening miracle in each cycle, but I am not writing a book here). Note that in each of the healing stories Jesus is either in Gentile territory or a border city (yeah, I know that Bethsaida was in Jewish territory, but it bordered the Decapolis, and probably had a strong Gentile presence). Second, the men who would be healed are brought to Jesus by a group of people – a curious fact Mark seems to emphasize. Third, and this is truly something that Mark is intent on his readers seeing, Jesus takes the men away from the crowds. Fourth, Jesus heals both men with a physical touch – and in a manner that would offend most Jewish sensibilities (Matthew would NEVER describe a healing in such unhygienic fashion, and likewise would never suggest that Jesus would have to expend a second effort to heal someone!) Finally, Jesus commands both men not to speak, and in the second case, not even to re-enter his village.
Do you not think that Mark was trying to tell us something here?
Immediately following the second healing, Jesus pulls his disciples away from the curious crowds, elicits from them the profound truth that he is the Messiah, and then immediately and curiously commands that they withhold this information!
The point, convincingly made by Dr. Peace, is that the disciples can only see this truth incompletely, or in the language of the second healing, only in a blurry fashion. It is going to take a second touch by Jesus for their eyes to be fully open, and in the language of the first healing, for their tongues to be fully loosed. That second touch comes in the second half of the book, as Mark beautifully explains what it means for Jesus to be the Messiah.
If you are curious – buy Dr. Peace’s book. I do not accept all of Dr. Peace’s conclusions (especially that the gospel ends at 16:8, but he complimented my work, so I am going to promote his!), but Dr. Peace has opened the gospel of Mark up to me in a way that is deeply touching.
My point in my sermon was this – the gospel of Mark is in many ways the gospel of the second touch, of second chances. Mark illustrates how the disciples were repeatedly given the truth of who Jesus was, but it is not until the very end of Jesus’s life – and only from the Roman centurion – that we hear the confession that Jesus is the Son of God come from the lips of a mortal human being.
Reckon why that was?
Maybe, just maybe, because Mark wanted us to know that however obstinate and hard headed we might be, that Jesus is still calling us to him, still extending his hand out to us, still willing to heal us however uncouth that healing might be.
The gospel of second chances – the gospel of the second touch. I love that. I need to hear that. I need to preach that. I need to live that.
May we all learn to be willing to extend the second touch to those who are too confused, or are unable for whatever reason, to receive it the first time.