Over the next several days, maybe even weeks, I will be posting the last chapter of my book, Wasted Evangelism, in small bite sized portions. The title of the chapter is up in this post's heading. This chapter is a narrative-exegetical study of the Mark 3 commission to the twelve disciples and its relevance, more accurately it significance, to the local church. This chapter is also a model for developing appropriate application from the significance (in this case, the narrative significance) of the Mark 3 commission.
And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach and have authority to cast out demons (Mark 3:14-15).
“It’s not enough that we do our best; sometimes we have to do what’s required” ~Winston Churchill
These are the dreaded words no preacher or Bible teacher wants to hear, particularly if he or she wants to be considered effective and well-liked in modern, contemporary church circles. I am among the unfortunate who have been admonished and, even, scolded with these words more often than I’d like to admit. Yet, I am not ready to yield to the tyranny of the practical.
As modern Christians, particularly evangelicals, we often measure biblical information (teaching, preaching, sermons, commentary, Bible studies, etc.) by its immediate practical value. The up-side—Christians want to be obedient to Scripture. This is a good thing. The down-side—a preoccupation with the “practical” can too often dissuade us from thinking deeply about the significance of a text, the kind of reflection needed for developing well-thought through application, which ought to be based on an appropriate and authoritative reading (i.e., an exegesis) of the text. The path to application can be too quickly made and too frequently unconnected to the original intention of the biblical author.
Wasted Evangelism is not intended to be “practical.” However, I have worked hard throughout the last five chapters to uncover the meaning of the Markan texts under consideration, ending each study with the significance of these texts for church communities, for church leaders, and for those who call themselves Christian. Each chapter unfolded more fully the nature and content of the gospel we are to believe (Mark 1:1, 14–15), seeking to answer the question, How should my faith, our church, our discipleship, our evangelism be informed and formed by the narrative of Mark’s Gospel?
I mentioned early in this book that chapters 1 through 5 were originally papers presented at meetings of the Evangelical Theological Society between 2006 and 2012. At the conclusion of my paper on the Mark 1:17 “fishers of men” text (chapter 3 in this volume), I made this assertion:
The fisher metaphor is appropriate, not just narrowly for individual, private salvation, but more broadly for applications, activities, and outcomes of social action and justice, as well.
In light of the promise to be created fishers, what is the significance of the Mark 3 commission for Christians and church communities on this side of the text?
This will be as practical as I get!
The Gospel, Deep Enough to Include God’s Concern for the Poor
As the previous studies have shown, Mark relies on OT backgrounds and contexts (e.g., 1:2–3) to fill the gospel of Jesus Christ (1:1) with defining and programmatic content. Typically, it is accepted that the gospel is defined by incorporating various OT motifs and concepts such as God’s dominion, the Exodus, exile, redemption, and even sacrificial propitiation and forgiveness. The previous chapters have shown that the same OT contexts that Mark harnesses to give programmatic definition to the gospel also clearly contain correspondences and direct references regarding socio-economic relationships and community responsibilities toward the economically vulnerable and the poor.
As the five previous studies have demonstrated, social action, therefore, can be evangelism.
In chapter 3, “You Will Appear as Fishers,” an examination of Mark 1:17, I concluded that the promise to be created “fishers of men” finds its inaugural fulfillment and premiere “application” in the Mark 3 commission; namely, fishers are those who are with Jesus and who, then, will be sent out to preach and to have authority to cast out the demons. Through the Markan context and antecedent OT background, I showed that the “fisher metaphor is appropriate for applications, activities, and outcomes of social action and justice”([x-ref]). This implies that the Mark 3 commission to preach (v. 14c) and to have authority to cast out the demons (v. 15) can be associated with social action and, thus, can be legitimate obedience to Jesus-Messiah and faithful application of the gospel.
Close examinations of Mark’s programmatic understanding of the gospel of Jesus Christ (1:1–3), the fisher-promise (1:17), the Mark 3 sandwich and Beelzebul episode (3:20–35), the Mark 4 parable of the Sower who Sows, and the account of the widow vs. duplicitous scribes in Mark 12 all have shown that the gospel itself is defined broadly and deeply enough to include God’s concern for the poor. Fisher-followers of Jesus, the Messiah-King (1:1, 17), are commissioned to demonstrate the presence of God’s kingdom (3:14–15), which is the gospel of God (1:14–15). As part of the application process (that is, thinking deeply and more thoroughly about application), the following seeks to show that the significance of “preaching” and “casting” (3:14–15) provides a basis for building social action outcomes into a church’s evangelistic activities.
 The full text encompasses vv. 13–19, which includes the list of the twelve in vv. 16–19; however this study more specifically will focus on vv. 14–15, the Mark 3 commission component.
 My working definition for biblical social action: a means to ensure that the blessings and benefits of living in society reach to the poor (see the Introduction for an extended explanation).
 All the previous studies/chapters in this volume address the wide range of OT texts related to the poor; see chapter 5, “Idolatry and Poverty,” specifically for a list of OT texts and contexts Mark utilizes in his Gospel which refer to the economically vulnerable and issues of justice.
 See chapter 3, “You will Appear as Fishers” for the full exegetical argument.
This post is one of a thread adapted from the last chapter of Wasted Evangelism: Social Action and the Church's Task of Evangelism, a deep, exegetical read into the Gospel of Mark. All royalties from this book go to support our church planting ministry in the Hill community of New Haven, CT. The book and its e-formats can be found on Amazon, Barns'n Noble, (and most other online book distributors) or through the publisher, Wipf & Stock directly.