Day - 1048 Let me see !

A reflection on Mark 10:46-52 for the bible study at Second Presbyterian /church, Chattanooga, TN, October 22, 2015

Scripture reading: Mark 10: 46-52  

We come to the end of the series on discipleship and approach the entry into Jerusalem where the prediction of Jesus will unfold. What better way to conclude and transition to the entry to Jerusalem than to observe an act of faith and grace with Bartimaeus, son of Timaeus?

Verse 46 begins, "They came to Jericho." This terse notation suggests Mark is an omniscient observer watching and relating each step of the way as Jesus moves towards Jerusalem in a story whose path and end we already know. We see the same style in 1:21, “They went to Capernaum,” 3:19, “Then he went home.,”, 6:6, “Then he went about the villages teaching.”, 8:22, “They came to Bethsaida.”, 9:33, “Then they came to Capernaum.”

This event is unusual in several aspects. This is the first time the outsider who approached Jesus is named ( Barimaeus).  Mark tells us of only one other healing of a blind person (8:22-26). The two healings mark the beginning and end of the section on discipleship, more or less a Marcan "sandwich." 

The connection of seeing and understanding is unavoidable. It is also notable that again an outsider recognizes and has faith in the power of Jesus to heal the blindness.

But what of this name, Bartimaeus, son of Timeaus? Once school of thought is that this is an Aramaic expression, “bar-“ means “son of” so we have a doublet “son-of Timeaus, son of Timaeus.” However, it can also be read as a odd Hebrew-Aramaic construction meaning “son of the unclean.”  This would follow if Bartimaeus was an unclean person as some of the people who sought healing from Jesus were, but blindness is not a Hebrew sign of uncleanliness.  However, if he is a Gentile, the name would be appropriate.

Another quite possible wordplay that Mark may be using is a Greek/Aramaic construction. Timaios is the Greek word for “honorable.” It also is the title of one of Plato’s more famous works on the origin of the universe (360 BCE). It is a dialogue between Socrates, Timaeus and two others. The account says a supreme being created with eyes to give light. It has a thesis that one must look and see the world as two, a physical one and a spiritual one that is eternal. It is a Greek theological and rational perspective that is quite counter to the Marcan and Pauline proclamation that faith, not reason, is the basis of salvation. Thus this is healing of blindness may be a subtle swipe at a prevailing Greek concept that  knowing the world by objective standards is a flawed way to understand faith..

47 When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!”  48 Many sternly ordered him to be quiet, but he cried out even more loudly, “Son of David, have mercy on me!” 

“Son of David” is a pointer to the crowds who proclaim Jesus as Son of David as he enters Jerusalem in Chapter 11. What is more direct is the continued problem the disciples and followers have with dispensing grace, that is, allowing persons who have faith to come to Jesus for help. His faith is evidenced by his persistence. He calls for mercy even though the followers try to silence him.

49 Jesus stood still and said, “Call him here.” And they called the blind man, saying to him, “Take heart; get up, he is calling you.”  50 So throwing off his cloak, he sprang up and came to Jesus.  51 Then Jesus said to him, “What do you want me to do for you?” The blind man said to him, “My teacher, let me see again.”

Jesus demands they bring the man to him. What does Jesus say? ““What do you want me to do for you?” Does this question sound familiar? Refer to Mark 10: 36 when Jesus asks James and John the same question and the answer grant that we can sit at your right and left hand. Bartimaeus gets it right, but the disciples still persist in misunderstanding. The message here, is that it is easy to misunderstand what Jesus means for us and accept it as normal, but Bartimaeus shows faith leads to persistence as a model for faith.

While the disciples, James and John persisted in wanting to know about their worldly stature, Bartimaeus wants to see.

Then in verse 52, Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way. As Mark presents, a miracle follows faith. 

But look again. This is an unusal ending.

For the first time here at the end of the journey of Jesus before he enters Jerusalem for the last (only?) time, Jesus gains a follower! This healing becomes what is known as a call story. On every other occasion Jesus has discouraged persons he healed from telling others or following him on his journey. Bartimaeus follows Jesus towards Jerusalem. 

Reflection

What does this story tell us? The significance of Bartimaeus as an outsider cannot be overlooked. The refutation of Greek theology may be a sub-theme. 

Consider this. We often work and deal with others who are at least nominal disciples. Here we have a person outside the “church" who interrupts the order of the day seeking healing.

While many of us react to such an interruption the way the disciples did, trying to silence Bartimaeus, because he wasn't orderly or following protocol. Never forget that Jesus always stops and explores the interruption. We can never know if the interruption is someone of faith seeking grace. We must always be on guard against our own blindness. We may be entertaining angels. 

Bartimaeus is called by Jesus to come along to Jerusalem as Jesus approaches his arrest and crucifixion. Bartimaeus has asked to see and now he follows what he perceives.
Amen

Day 1041 - Ten Angry Men

For the Men's bible Study at Second Presbyterian Church, Chattanooga, Oct. 15, 2015

Scripture Reading: Mark 10: 35-45

This passage has two parts. It actually should be read in the context of last week’s study, (vv17-31) where Jesus talks about wealth being a barrier to the kingdom of God and who has the power to save. We also recall that Jesus has twice foretold his Passion, the first time at the hands of the religious leaders, the second time at the hands of man. After hearing this, the disciples and entourage follow Jesus on the road to Jerusalem in amazement, awe and alarm and fear of the message and exactly what lies ahead. Finally two of the more forward disciples come forward with a question:

³⁵   James and John, the sons of Zebedee, came forward to him and said to him, “Teacher, we want you to do for us whatever we ask of you.”  ³⁶ And he said to them, “What is it you want me to do for you?”

Jesus has named these two Boanerges, the “sons of thunder.” Some early writers imply James and John are cousins of Jesus and are about to try to curry a family favor, or to resolve the earlier argument they had about who is the greatest. (See comment after v41 below.) Jesus (does he know the impending question?) plays the straight man.

³⁷ And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 

Again Mark is painting a picture of bumbling ignorance of the disciples. They still do not get the reality of the message. Luke completely “rehabilitates” the two disciples and omits this exchange. Matthew retells the story but he promotes the disciples to a more respectable position. According to Matt 20:20–21, the mother of James and John makes the request.

In effect, the sons of thunder are requesting the top positions in the new kingdom that they anticipate will be established soon. They likely do not have some heavenly realm in mind as would be expected by a Parousia. The Greek keywords used to describe their amazement, astonishment and fear all imply a profound amazement and reverential fear. They sense that they are in divine presence listening to Jesus has been talking about the presence of the Kingdom of God on earth. But the Hebrew scripture speaks of the Messiah who will set things right and bring a great restoration. James and John probably have the real throne they expect to see Jesus occupy in Jerusalem after he restores Israel to its rightful place according to the great prophecies of Isaiah.

³⁸ But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” ³⁹ They replied, “We are able.” Then Jesus said to them, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized;  

Matthew betrays his knowledge of Mark’s version when he has Jesus reply: “You (all) [plural] do not know what you (all) [plural.] are asking” (Matt 20:22 = Mark 10:38). The plural clearly indicates that Jesus was addressing James and John, not their mother.

You can imagine the dismay of Jesus that they still have not heard his prediction of his Passion properly when he hears this request. He resorts to a longstanding metaphor of the “cup.”

Isaiah, about to be sawn in two, says to his disciples, “for me alone the Lord has mixed this cup.” Jesus will refer to this cup with dread in the Gethsemane prayer (Mark 14:36).

James and John say they are able to drink this cup and to undergo the baptism that awaits Jesus as they are inviting themselves to share the inevitable violent fate of Jesus. Jesus assures (warns?) them that they will indeed share his fate.

⁴⁰ but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.”

Jesus does not deny their request as outrageous or brash, in fact he seems to acknowledge they do face a fate similar to his.  A powerful image lies behind this verse. The NRSV translation does not fully recognize the nature of the passive construction. This is called the Divine Passive. It is a strategy used in Hebrew to quote the Lord but to avoid naming him. (See Mat. 20:23: “…it is for those for whom it has been prepared by my Father.”) Notice Jesus acknowledges their future holds drinking from the same cup he will drink.

⁴¹When the ten heard this, they began to be angry with James and John. 

As we see, none of the twelve understand. The remaining ten are quite angry men that these two seek special favor as “the greatest.” In our minds we should recall what lies in the future. Who is at the right and left hand of Jesus at Golgotha?

In his commentary on Mark, Williamson says, “It has been suggested that James and John were cousins of Jesus (J. W. Wenham, Easter Enigma [Grand Rapids, MI: Zondervan, 1984] 34–35). If they were cousins, then it is understandable why these two disciples felt they could make such a request... (A)s family, were they not entitled to a measure of privilege? The ten are indignant because of the patent favoritism (if not nepotism) that such a request presupposed.”

The bottom line is that the ten are angry over worldly status and focus while Jesus is focused on the ultimate act of his discipleship.

Jesus has expressed his foreknowledge of his purpose and future. Mark, as usually the case, reveals Jesus taking a new tact to explain what he has just said in more direct terms.

42 So Jesus called them and said to them, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 

Recall the greatest virtue of Rome is great, coercive power. Jesus is conducting a direct assault on Roman values. (Gentile always refers to Romans in the Gospels.) Jesus reminds them of Roman (Gentile) tyranny. More power means more greatness.

The disciples, and all Palestine, lived this reality day-in and day-out.

43 But it is not so among you; but whoever wishes to become great among you must be your servant, 

Jesus takes a radical turn. Now he is not just talking about Rome and Gentiles he is rejecting the manner and sense of leadership in the world. He is, in fact, beginning to repeat his comments about the world opposing the Kingdom of God. Last week he talked about wealth that may have been symbolic of all the lures of the world.

Now he goes completely to the heart of the matter and calls out humility as the greatest virtue. He is challenging the fundamental value system of conventional wisdom. (Paul repeatedly draws on this theme.)

To be great you must be a servant. Here Jesus does not use the Greek word for slave (doulos) but the word for servant (diakonos). Diakonos means something like a table waiter or someone who does menial jobs. A Doulos is the absolute lowest position of service. Service, dikonia, in the Greek world is the opposite of happiness. (Plato says: “How can one be happy when he has to serve someone?”)

Again Jesus is taking a broadside swipe at Roman values, perhaps even those of the Jewish collaborators of Herod’s court.

44 and whoever wishes to be first among you must be slave of all. 

In the style of great preaching, Jesus does not give the listener time to let the distinction of servant and slave sink in. He immediately magnifies the message to make the point of conflict with the values of the world unavoidable. To be first you must be a doulos, a slave.

And then he completes the message:

45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”

Perhaps this is one of the most powerful sentences in the Gospels. It is the only time Jesus makes such a direct statement of his purpose of atonement, “to give his life a ransom for many.”

Reflection

There are four points in this passage. None of them are easy to live with.

1. We hear the third passion prediction, v45 and while the first says the Jewish leaders will accomplish it, the second all humanity, the third brings in Rome as an actor, clearly literally, and almost certainly symbolic of the values of the world. 

2. While Rome is literally going to have a hand in the death, Jesus makes it clear in using Rome as the symbol for cultural value, that it is the values of the world that oppose and seek to kill Jesus. It is the complacency and apathy, if not boredom of contemporary culture that opposes Jesus.

3. We may ask, is Jesus saying there is the world and there is the Kingdom of God? Is it the duty of the citizen of the Kingdom of God to challenge, or change, the basic value system of contemporary culture that instills complacency and apathy (and our measure of greatness), or is it to live a life of discipleship to all people knowing the world is going to oppose your action inevitably, sometimes with very harsh consequences?

Williamson says, “No culture in 2000 years has emerged on this planet where this text is inappropriate for followers of Jesus...” (p 195). Mark seems to tell us the message from Jesus is "you cannot beat culture by playing its game, you cannot ever find respite in it, you have to live in the Kingdom of God."

4. Discipleship is imitation of Jesus. It is living a life of service that embraces a reversal of greatness.

This passage stands somewhat in dissonance with other positions in the Gospels (Luke). It challenges the idea that discipleship should, or is even able to change culture since it implies we are always a permanent minority status whose behavior stands against culture with sometime costly consequences. It makes we wonder if the clerk in Kentucky, Kim Davis, actually understands this passage. I do not choose to enter the argument about the Supreme Court decision, but the Supreme Court is the voice of the forces of the world. She seems to thirst for the comfort of her faith in disobeying the demand of the world but expect the powers of the world to give her a free pass. It is not clear she is willing to pay the price for her believe if it really came down to it. It clearly is a conundrum for what the face of social activism should look like.

Bob Dylan says you have to serve someone, sometime. Perhaps we cannot get in the service mode until we are fully motivated to a life of discipleship.

This passage is a painfully accurate mirror that shows us who we are. I am aware of all the lures of the world that pulls me from perfect discipleship, be it frustration over completing construction of a garage, worrying about how much money I have in my bank account, of whether I should speak out against a perceived injustice, or just let it slide to avoid controversy.

I leave you to decide the meaning of discipleship with the words of another: (1 John 2:6,16-17): “whoever says, “I abide in him,” ought to walk just as he walked…for all that is in the world…comes not from the Father but from the world…And the world and its desire are passing away, but those who do the will of God live forever.” (1 John 4:10-12, “In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins…Beloved, since God loved us so much, we also ought to love one another… if we love one another, God lives in us, and his love is perfected in us.”

Amen.

Day 1032 - Thinking the Impossible

A Bible study for the Men's Group at Second Presbyterian Church, Oct. 8, 2015, Chattanooga, TN.

Mark 10: 17-31

In the other synoptic gospels describe the person who approaches Jesus as a young man (Matthew), or  a ruler (Luke). This identification immediately strikes a divisive note to the story by dividing people up into “those who have” and “those who don’t.”  But Mark on refers to the person simply as a man and lets the story inform us about his economic stature (v 21). Mark seems to be taking aim at what is in the heart.

That the man is rich is also underscored by the verb he uses in his question, inherit (v17). Inherit is a verbal cue to wealth. For the rich, wealth is inherited and comes from fulfilling certain obligations and conditions, such as treating your father well, etc. It suggests a state of privileged existence that is strikingly ironic in the context of the earlier teaching about the dependence of children. (Eternal life is synonymous with kingdom of God.)

His question though, hangs on all our lips, “What must I do to inherit eternal life?”

This time Jesus gives him an answer, quoting back to the man an (incomplete) summary of the Law. You may find this a little surprising since throughout Mark’s account of the gospel Jesus has been hard on those who hang on the letter of the law. (See Day-994, for example.)

But perhaps there is a clue to why he does this in the response of the man to the answer Jesus gave him. The man said, “Teacher, I have kept all these since my youth.”

The man emphasizes his life-long observance of the commandments. Jesus reacts compassionately at this display of sincerity. Mark says Jesus loved him (v21).

Yet as we know from the prophets, and from Jesus’ own earlier discourses, blind obedience to the law, or its interpretation as an act of conformity is not necessarily a righteous act.

Jeremiah says, circumcise your heart to the Lord (Jer. 4:4). Before they entered the Promise Land Moses instructed Israel that the commandments should reflect the righteousness of one’s life, not be a set of rules for conduct. You obey and follow the law because it is part of your righteousness.  (Deuteronomy 30:6-10).

Jesus hammers this man seeking to inherit salvation with five blows, using the imperative verb form, “You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me.”

Now, wait a minute, 1-Go!, 2- Sell;!, 3- Give!, 4- Come!, 5- Follow me! That is five things not one thing.  What one thing is inclusive of these five imperatives? Could it be compassion for your fellow traveler? Is that the kind of righteousness Jeremiah, Moses and Jesus had in mind?

For example, recall Zacchaeus, the tax collector, who gave half his earnings to the poor and said if someone points out where he has wronged one, he will pay them four times as much. Jesus told him “salvation has come to this house.” It does not seem that the issue is about money but motivation.

What was the difference between Zacchaeus and the rich man? Zacchaeus was giving half of his worth to aid the poor. The rich man seems primarily to have a selfish interest in an inheritance of salvation, not in righteous living. Does he follow the Law because he thinks it is a prescription, and he seeks a similar prescription for salvation. Yet to see the Law as a prescription is a stumbling block in itself. Zacchaeus aids the poor because his compassion is written in his heart.

The idea the man does not have righteousness at heart is signified by his reaction. He was shocked and went away because he had many possessions. (By the way, his man recalls and contrasts Job. Job was a wealthy man who was fastidious in his adherence to the Law. It was written on his heart, yet Job was not even a Jew. Even believing in the finality of death, Job remained righteous in his faith in God.)

Then Jesus makes an observation that is often used in stewardship campaigns as a way to guilt congregants into giving, “How hard it will be for those who have wealth to enter the kingdom of God.”

In Mark’s way, Jesus has used this public event as a teaching moment for his disciples. He describes it as being easier for a camel to get through the eye of a needle. They are perplexed at his saying.

Saying the disciples are profoundly perplexed is a translator’s attempt to convey the meaning the emotion the disciples felt. Other ways to say it are the disciples were astonished, appalled, shocked, crestfallen, gloomy, dumbfounded. Jesus has just turned their world upside done.

Go back and read Proverbs, and Psalms, even Job, even the story of Abraham in Genesis. Throughout Jewish teaching, righteousness is always associated with wealth and status. It may be that you are a citizen of the favored nation, or have thousands of sheep, or a large family of sons. Your righteousness is reflected in how the Lord values you.

If you doubt the seriousness of these comments by Jesus, look at what he says next in v 25 and the reaction in v26, “’It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.’ They were greatly astounded and said to one another, ‘Then who can be saved?’”

Notice Jesus calls the disciples “children.” Then he refers to the famous camel and eye of the needle. I’m sure some of you may have heard this refers to a narrow, low gate to the Jerusalem temple where a camel, if careful and on it knees, could squeeze into the temple grounds. There is no such gate. A camel was most likely the largest animal a Palestinian would ever see. They also had needles.  This image is intended to be as preposterous as it is. We shall find the message disturbs the disciples because Jesus says the message applies to everyone.
       Perhaps we should go back to the first question and answer of Jesus to the wealthy man, "Why do you call me good?" "No one is good but God..." You can't get into the kingdom of God under your own steam, whether the wealthy man or Zachaeus, the Lord calls you in. Perhaps it is again about faith. Paul will take this idea further with the Corinthians when he points out the powerful reversal of faith to knowledge - those with knowledge see faith as foolishness. Does it take a child-like mind no frozen by the knowledge of experience to believe?

Jesus invokes the image of children and the Kingdom of God to point backwards to his statement “one must receive the kingdom as a child (v15).  Earlier in Mark 10:13-16 Jesus implies it is easy to get into the kingdom - a child can do it. Jesus reminds us of a paradox he has broached before when he talked about entering the Kingdom several chapters earlier (Mark Chapter 4). Getting into the kingdom requires a reversal of what we ordinarily value.

And Peter, says,” Wait a minute, we’ve done all that.” Jesus acknowledges the commitment of the disciples to him, and says they will receive even more, brothers, sisters, mothers and children. Peter, I’m sure is immediately thinking money and status given his arguments about who is the greatest.

Is Jesus using “brothers, sisters, mothers and children” to talk of fellow believers, future congregants?

He does not let Peter off the hook. He adds two difficult things. He says they will inherit “fields of persecutions.” And he comes back to his great reversal, “Many who are first will be last, and the last will be first.”

The real story seems more complex.Is Jesus saying, do not worry about your possessions and ties to family, if you follow me you will have a new family and the most valuable thing possible, salvation? But what does verse 29-30 mean? If you follow Jesus you will get a hundred-fold reward but also fields of persecution…?

Jesus pricks us with that last verse, Perhaps “many who are first will be last, and the last will be first” is a clue to the meaning of the text?

The evolution of this teaching has evolved is a unique way. The earliest congregations (see Acts for example) fully expected the return of Jesus at any moment. Thus wealth and belongs were not of significant value in the anticipated trip believers would be taking in the near future.

 As time passed and that expectation of the immediate return dimmed, and the teaching took on a more ascetic, if not monastic reading.  Many voluntarily take on a life of poverty, or relative poverty, as a special vocation using this passage as justification.

More modern Reformed thinkers choose to generalize the teaching fully into a symbolic form that minimizes the implication of wealth in the context of overall spiritual health. It’s true meaning, the logic goes, is that we should be on guard against every impediment to our spiritual health, lust, pride, greed, selfishness, etc.

When we read this passage, it would seem perhaps we haven’t read it well if we are not astonished, appalled, shocked, crestfallen, gloomy, or we have heard it so often we a re inured to it.
Guilting folks into giving their money to the church does do it. It is as prescriptive as the tradition of the elders. We should ask, "What difference do you see between the acts of Zacchaeus and the rich man?"
 How do we put together an ethical prescription for the use of our wealth? What happens when we think the impossible, that the greatest reward cannot be purchased but only given by grace? Do we find a way to share our grace?
Amen.