In biblical days, especially in the period in which the Old Testament was written, the waters of the sea represented chaos. It was a commonly held belief in many ancient mythologies that the powers of evil, and chaotic spirits resided in the deep. No doubt this connection is based on the very real power, and large scope, of the seas and oceans that cover our planet. Our own creation narrative in Genesis speaks of God dividing the waters and bringing forth land. It is easy for us to look back on these ancient peoples, and even perhaps the people of the Old Testament, and view their beliefs as being somewhat outdated to say the least. And yet, even today we still use the imagery of water to describe some of our most out-of-control and helpless moments. All of us at some point in our lives have used phrases like "I'm drowning in work", "the storms of life", or perhaps even referred to our emotions as having a "sinking feeling".
The point is, whether we admit it or not, we know that there is a very good reason why large bodies of water and chaos are so frequently linked. Furthermore, we can understand why the disciples would be terrified when encountering a storm on the open water. The small size of their boat was no match for the vastness of the sea. This story is about more than a miracle, it's about how we view our problems. Do we view them in relation to our own powerlessness, or do we view them in the context of God's omnipotence? Don't get me wrong, I am not saying that to view them in their proper context, the one where God's power is taken into account, is easy. On the contrary, it's quite difficult, precisely because it is in those moments where we feel so helpless.
The thing I take away from all of this is the noticeable difference between Jesus' response and that of the disciples. The disciples are responding out of their fear, and understandably so. Jesus however, isn't responding at all. In fact, he is sleeping. His ability to rest in even the most perilous of moments is a testimony to His unfailing confidence in God's power at work in Him. Scripture itself testifies to this power. The psalmist would ask, "O Lord God of hosts, who is mighty as you are, O Lord, with your faithfulness all around you? You rule the raging sea; when its waves rise, you still them." (Psalm 89:8-9) This refers to the power of God, but another psalm speaks even more specifically to the situation of the disciples:
"Some went down to the sea in ships, doing business on the great waters; they saw the deeds of the Lord, his wondrous works in the deep. For he commanded and raised the stormy wind, which lifted up the waves of the sea. They mounted up to heaven; they went down to the depths; their courage melted away in their evil plight; they reeled and staggered like drunken men and were at their wits' end. Then they cried to the Lord in their trouble, and he delivered them from their distress. He made the storm be still, and the waves of the sea were hushed. Then they were glad that the waters were quiet, and he brought them to their desired haven. Let them thank the Lord for his steadfast love, for his wondrous works to the children of man! Let them extol him in the congregation of the people, and praise him in the assembly of the elders." (Psalm 107:23-32)
Jesus' disciples fail to make the connection. Perhaps they didn't know their Bible as well as they should, or maybe they just didn't have the eyes of faith to see what was happening around them. While they might have failed to recognize Jesus' true identity here, eventually they do see Him for who He is. We know this not only because we read of their boldness of faith later in Scripture, but because the art of the early church demonstrates a faithful understanding of this story. In early Christian art the church was often portrayed as a boat, with Jesus stationed in the rear, just as He was in this story when the disciples boat encountered such a dangerous storm. It is understandable why Mark's first readers would relate so strongly to this story. The early church was in the midst of a great persecution, and were no doubt asking many of the same questions the disciples did when confronted with the storm. "Does he not care that we are perishing?" This story would have been of great comfort to them, as it shows that while God may appear to be "asleep", he is never powerless. We can never simply wish our problems away, but we can put them in context. While the storms of life may be infinitely more powerful than we are ourselves, our God is more powerful still.
Tuesday, November 1, 2011
Thursday, October 27, 2011
Mark 4:21-34: a lamp and two seeds
Some might have been discouraged by Jesus statement on parable leading up to this particular passage. How will Jesus' message ever be proclaimed successfully if those who hear fail to understand? Jesus' words here are meant to encourage us, and show us that ultimately what is hidden will be revealed. Just as one does not light a lamp only to hide it's light, neither is Jesus' message proclaimed to deliberately confuse those who hear it.
I have often heard televangelists and the like distort and twist Jesus' words and apply them to giving. "With the measure you use, it will be measured to you, and still more will be added. For to the one who has, more will be given, and from the one who has not, even what he has will be taken away." This is far from an invitation to "sow a seed" in the ministry of the televangelist begging for a donation on the television. The principal at work here is not some sort of divine economics, at least not of the monetary kind. It is actually quite the opposite. When we embrace God's work on this earth, we seek to invest not on earth, where as Jesus says "moth and rust destroy", but in heaven. In other words, our response to the word preached by Jesus will dictate our participation, or lack of participation, in the kingdom. Rather than revealing some sort of divine economics, Jesus is actually revealing a divine paradox. We can invest in our own happiness by seeking to accumulate wealth, but this strategy present its own problem. In order to cash in on that investment, we have to use up or wear out the very thing we have saved up. However, when we cease investing solely in ourselves and invest in others, in God's kingdom, we receive back far more than we can ever imagine; not in hard currency, but in an eternal joy whose value does not diminish or fluctuate.
The next two images Jesus' uses are agricultural. This shouldn't surprise us giving Jesus' context, preaching in the countryside to peasants and farmers. Jesus has a remarkable ability of making His teaching accessible by using imagery that the people would find familiar, and understand. When he talks about a seed growing "secretly", they know exactly what he is referring to. They think about how the growth of a seed is indiscernible to the naked eye, and yet still very much apparent over time. Notice the ordinary rhythm of time, as the farmer sleeps and rises. He may not understand all of the processes taking place for that seed to grow, but it happens nonetheless. It happens over time. The same is true for the kingdom of God. We do not understand how this seed that God plants grows in our hearts, but it does. We may not feel any more "spiritual" from one day to the next, but hopefully from year to year we see ourselves growing closer to God. Hopefully we see our attitudes toward others becoming more Christ-like.
If this seed growing "secretly" models the growth of the kingdom in our own hearts, then the growth of the mustard seed models the growth of the kingdom as a body of believers. Jesus says, "with what can we compare the kingdom of God...it is like a grain of mustard seed." In antiquity, Pliny the Elder would say, "mustard...with its pungent taste and fiery effect...grows entirely wild, though it is improved by being transplanted: but in the other hand when it has once been sown it is scarcely possible to get the place free of it, as the seed when it falls germinates at once." Jesus didn't chose mustard as an object of comparison for the kingdom of God because of its "pungent taste and fiery effect". He chose it because of its tenacity. As the Roman Empire sought to stamp out the growth of Christianity, they found that the kingdom is as hard as mustard to eradicate. What began as a tiny seed in a backwater of a Roman province, had germinated to become a community of faith, hope, and love.
It's easy to beat ourselves up over our mistakes, to spend each day looking deep into our heart and lamenting the lack of growth. While that behavior is understandable, it also makes about as much sense as a farmer pulling up a chair to watch a seed grow. We can't judge our spiritual life a success or failure based on what happens day-to-day. Instead, look at where you are compared to a year ago, or even five years ago. Do you find yourself more drawn to God in prayer? Do you find yourself loving, or at least no longer hating, those you once thought to be unlovable? Are your priorities focused more on the eternal than the temporary? If you can answer any of these questions positively then rest assured that, though it may not be as evident as you would like, God's seed has found a place in your heart, and is steadily growing into a crop that will yield a harvest in His kingdom.
I have often heard televangelists and the like distort and twist Jesus' words and apply them to giving. "With the measure you use, it will be measured to you, and still more will be added. For to the one who has, more will be given, and from the one who has not, even what he has will be taken away." This is far from an invitation to "sow a seed" in the ministry of the televangelist begging for a donation on the television. The principal at work here is not some sort of divine economics, at least not of the monetary kind. It is actually quite the opposite. When we embrace God's work on this earth, we seek to invest not on earth, where as Jesus says "moth and rust destroy", but in heaven. In other words, our response to the word preached by Jesus will dictate our participation, or lack of participation, in the kingdom. Rather than revealing some sort of divine economics, Jesus is actually revealing a divine paradox. We can invest in our own happiness by seeking to accumulate wealth, but this strategy present its own problem. In order to cash in on that investment, we have to use up or wear out the very thing we have saved up. However, when we cease investing solely in ourselves and invest in others, in God's kingdom, we receive back far more than we can ever imagine; not in hard currency, but in an eternal joy whose value does not diminish or fluctuate.
The next two images Jesus' uses are agricultural. This shouldn't surprise us giving Jesus' context, preaching in the countryside to peasants and farmers. Jesus has a remarkable ability of making His teaching accessible by using imagery that the people would find familiar, and understand. When he talks about a seed growing "secretly", they know exactly what he is referring to. They think about how the growth of a seed is indiscernible to the naked eye, and yet still very much apparent over time. Notice the ordinary rhythm of time, as the farmer sleeps and rises. He may not understand all of the processes taking place for that seed to grow, but it happens nonetheless. It happens over time. The same is true for the kingdom of God. We do not understand how this seed that God plants grows in our hearts, but it does. We may not feel any more "spiritual" from one day to the next, but hopefully from year to year we see ourselves growing closer to God. Hopefully we see our attitudes toward others becoming more Christ-like.
If this seed growing "secretly" models the growth of the kingdom in our own hearts, then the growth of the mustard seed models the growth of the kingdom as a body of believers. Jesus says, "with what can we compare the kingdom of God...it is like a grain of mustard seed." In antiquity, Pliny the Elder would say, "mustard...with its pungent taste and fiery effect...grows entirely wild, though it is improved by being transplanted: but in the other hand when it has once been sown it is scarcely possible to get the place free of it, as the seed when it falls germinates at once." Jesus didn't chose mustard as an object of comparison for the kingdom of God because of its "pungent taste and fiery effect". He chose it because of its tenacity. As the Roman Empire sought to stamp out the growth of Christianity, they found that the kingdom is as hard as mustard to eradicate. What began as a tiny seed in a backwater of a Roman province, had germinated to become a community of faith, hope, and love.
It's easy to beat ourselves up over our mistakes, to spend each day looking deep into our heart and lamenting the lack of growth. While that behavior is understandable, it also makes about as much sense as a farmer pulling up a chair to watch a seed grow. We can't judge our spiritual life a success or failure based on what happens day-to-day. Instead, look at where you are compared to a year ago, or even five years ago. Do you find yourself more drawn to God in prayer? Do you find yourself loving, or at least no longer hating, those you once thought to be unlovable? Are your priorities focused more on the eternal than the temporary? If you can answer any of these questions positively then rest assured that, though it may not be as evident as you would like, God's seed has found a place in your heart, and is steadily growing into a crop that will yield a harvest in His kingdom.
Friday, October 21, 2011
Mark 4:1-20: parables, their problems and their explanations
In these twenty verses, three things happen:
1. Jesus tells a parable
2. Jesus explains why parables can sometimes be a hindrance to understanding the gospel
3. Jesus explains the parable he just told
The first thing Jesus does is tell a parable, the parable of the sower. It's probably one that many of us are familiar with. My experience has been that we usually focus our attention on either the various types of soil, or on the seed. Both are important, as Jesus explains towards the end of the passage, but we miss something if we fail to consider how the seed and soil work together to produce growth, and eventually a harvest. It's the parable of the sower, not the parable of the planter. In other words, God broadcasts the good news of Jesus Christ and the invitation to participate in the in-breaking of His kingdom universally. The seed falls on all types of soil, this itself is the definition of grace. God does not choose only the soil that is "good enough". It is not up to us to make the growth happen, our job is to simply make room in our heart for the word that God wants to plant there. An interesting note about the type of soils is that the rocky soil is actually described as petrodes, a word that shares the same root as the name of the Apostle Peter. This could be coincidence, but even so it teaches us a valuable lesson. All of us, whether apostle or new believer, have some rocks or thorns in the soil of our heart. When we see Peter's journey, from one who would cower at the thought of being associated with Jesus, to one who would boldly proclaim His death and resurrection, we see that the sowing of the seed is the beginning, rather than the end of God's work. When Jesus speaks of the harvest to come, he gives us a glimpse into the miraculous future that God will produce through our faith in His Son.
Why then does Jesus speak of parables confusing people? Is Jesus being deliberately misleading? Is he trying to hide the truth? On the contrary, Jesus is revealing the truth through the parable that He gives. His point is that the parables are not meant to give us an answer, but rather to jump-start our own imagination when it comes to envisioning how God is at work in the world. Many of the people were coming to Jesus because they wanted simple answers. Jesus' response is that faith is not simple, and unless we are willing to engage our imagination and the very mind that we have been blessed with, our eyes and ears will never be opened to all that God is doing in the world around us.
The section ends with Jesus explaining the parable that he just gave to them. He says, "to you has been given the secret of the kingdom of God". The word secret is also translated mystery, which I think is more appropriate. It is the only time in the Synoptic Gospels (Matthew, Mark, and Luke) that this word is used. Jesus brings it up to show us that the point is not to explain the mystery. Much division has resulted in the Christian world because we feel the need to explain everything, even the inexplicable. The point is to embrace the mystery, and allow it to sink deep into our hearts, just as good soil embraces a seed. Our own failure to understand how the seed grows, and the harvest is produced, robs the process of none of its wonder. In fact, it's what makes it such a visible manifestation of grace, the very work of God among us.
1. Jesus tells a parable
2. Jesus explains why parables can sometimes be a hindrance to understanding the gospel
3. Jesus explains the parable he just told
The first thing Jesus does is tell a parable, the parable of the sower. It's probably one that many of us are familiar with. My experience has been that we usually focus our attention on either the various types of soil, or on the seed. Both are important, as Jesus explains towards the end of the passage, but we miss something if we fail to consider how the seed and soil work together to produce growth, and eventually a harvest. It's the parable of the sower, not the parable of the planter. In other words, God broadcasts the good news of Jesus Christ and the invitation to participate in the in-breaking of His kingdom universally. The seed falls on all types of soil, this itself is the definition of grace. God does not choose only the soil that is "good enough". It is not up to us to make the growth happen, our job is to simply make room in our heart for the word that God wants to plant there. An interesting note about the type of soils is that the rocky soil is actually described as petrodes, a word that shares the same root as the name of the Apostle Peter. This could be coincidence, but even so it teaches us a valuable lesson. All of us, whether apostle or new believer, have some rocks or thorns in the soil of our heart. When we see Peter's journey, from one who would cower at the thought of being associated with Jesus, to one who would boldly proclaim His death and resurrection, we see that the sowing of the seed is the beginning, rather than the end of God's work. When Jesus speaks of the harvest to come, he gives us a glimpse into the miraculous future that God will produce through our faith in His Son.
Why then does Jesus speak of parables confusing people? Is Jesus being deliberately misleading? Is he trying to hide the truth? On the contrary, Jesus is revealing the truth through the parable that He gives. His point is that the parables are not meant to give us an answer, but rather to jump-start our own imagination when it comes to envisioning how God is at work in the world. Many of the people were coming to Jesus because they wanted simple answers. Jesus' response is that faith is not simple, and unless we are willing to engage our imagination and the very mind that we have been blessed with, our eyes and ears will never be opened to all that God is doing in the world around us.
The section ends with Jesus explaining the parable that he just gave to them. He says, "to you has been given the secret of the kingdom of God". The word secret is also translated mystery, which I think is more appropriate. It is the only time in the Synoptic Gospels (Matthew, Mark, and Luke) that this word is used. Jesus brings it up to show us that the point is not to explain the mystery. Much division has resulted in the Christian world because we feel the need to explain everything, even the inexplicable. The point is to embrace the mystery, and allow it to sink deep into our hearts, just as good soil embraces a seed. Our own failure to understand how the seed grows, and the harvest is produced, robs the process of none of its wonder. In fact, it's what makes it such a visible manifestation of grace, the very work of God among us.
Monday, October 17, 2011
Mark 3:22-35: Divided houses, blasphemy, and being related to Jesus
Government and politics may have taken a different form in Jesus' day, but it still functioned in ways that would be familiar to us. For instance, when something odd, strange, or threatening is afoot, an investigation needs to be launched. In this passage, we see the scribes coming "down from Jerusalem" to look into all the going-ons associated with this Jesus character they have been hearing about. It doesn't take them long to decide they don't like what's happening one bit, to the extent that they even accuse Jesus of being in league with the devil! Jesus' response to this accusation is familiar to us not only because of its location in scripture, but because it has also been enshrined in our own nation's rhetorical history. One of America's greatest Presidents, Abraham Lincoln, adapted Jesus' words that "a kingdom divided against itself cannot stand" to describe the situation of the United States when it was divided between slave states and free states. Slave states saw the existence of free states as a threat to their own existence, and vice versa. An adversarial relationship was created that ensured conflict between the two groups, a conflict that would reach it's crescendo in America's Civil War. Just as slavery and freedom could not coexist within the same nation without one prevailing over the other, neither can the kingdom of God and the rule of Satan coexist permanently in this world. And if in fact, Jesus' is shown to be pushing back Satan's rule, and the sin, death, and destruction that comes with it, how can Jesus properly be accused of being in league with him? If Satan is the "strong man" who is bound, then Jesus is the one who binds him, because Jesus is the "one who is stronger" (see Mark 1:7). In the end, a simple understanding of logic leads us to only one conclusion. If the only one stronger than Satan is God, and yet Jesus is stronger than Satan, then Jesus must be...the human manifestation God. That means that rather than being on Satan's side, Jesus is in fact Satan's worse nightmare, the star-player for the other team.
Jesus' statement on blasphemy is one that provokes a lot of fear. The question everyone wants answered is, "what exactly is blasphemy against the Holy Spirit?" If there is one sin to avoid, it's probably the one that carries eternal guilt. I think the previous exchange between Jesus and the scribes from Jerusalem sheds a lot of light on what Jesus is talking about here. To blaspheme the Holy Spirit is literally to attribute the work of the Spirit to Satan. If sin is going the wrong way on the map, then blaspheming the Holy Spirit is wadding the map up and throwing it in the trash, or perhaps reversing the compass on the map so that what looks like north is actually south. You can never get where you want to go if you ditch the map that tells you how to get there, or if the map points you in the wrong direction. We can never hope to follow God if we consistently attribute God's work in the world to Satan. The sin isn't eternal because God refuses to forgive us, it's eternal because we refuse to allow God to forgive us, by failing to recognize Him.
If the section on blasphemy is a little disturbing, there is more than a little comfort to be found in the last few verses of this passage. A lot of questions arise concerning Jesus' treatment of His family, especially because Jesus' words are often interpreted as a rejection of those closest to Him (his mother, brothers, sisters, etc). However, if we read Jesus' words carefully, we see that they are actually inclusive rather than exclusive. Jesus isn't renouncing His family, He is including us in it. It is truly good news for us that having a relationship with Jesus is not about having the same blood coursing through our veins. Instead, it's about trusting that His blood is more than enough to bring us back into a relationship with God. The message of the gospel is not that Jesus' rejects those closest to Him, but that He invites us all to draw near to Him, and become a part of the family whose relationships are defined by its faith in the God He reveals to us.
Jesus' statement on blasphemy is one that provokes a lot of fear. The question everyone wants answered is, "what exactly is blasphemy against the Holy Spirit?" If there is one sin to avoid, it's probably the one that carries eternal guilt. I think the previous exchange between Jesus and the scribes from Jerusalem sheds a lot of light on what Jesus is talking about here. To blaspheme the Holy Spirit is literally to attribute the work of the Spirit to Satan. If sin is going the wrong way on the map, then blaspheming the Holy Spirit is wadding the map up and throwing it in the trash, or perhaps reversing the compass on the map so that what looks like north is actually south. You can never get where you want to go if you ditch the map that tells you how to get there, or if the map points you in the wrong direction. We can never hope to follow God if we consistently attribute God's work in the world to Satan. The sin isn't eternal because God refuses to forgive us, it's eternal because we refuse to allow God to forgive us, by failing to recognize Him.
If the section on blasphemy is a little disturbing, there is more than a little comfort to be found in the last few verses of this passage. A lot of questions arise concerning Jesus' treatment of His family, especially because Jesus' words are often interpreted as a rejection of those closest to Him (his mother, brothers, sisters, etc). However, if we read Jesus' words carefully, we see that they are actually inclusive rather than exclusive. Jesus isn't renouncing His family, He is including us in it. It is truly good news for us that having a relationship with Jesus is not about having the same blood coursing through our veins. Instead, it's about trusting that His blood is more than enough to bring us back into a relationship with God. The message of the gospel is not that Jesus' rejects those closest to Him, but that He invites us all to draw near to Him, and become a part of the family whose relationships are defined by its faith in the God He reveals to us.
Tuesday, October 11, 2011
Mark 3:7-21: universal appeal, picking apostles, and family problems
Jesus can relate to anyone in our current society, and that fact is demonstrated in this text. I have often heard celebrities, star athletes, and even royalty say that it's very lonely being famous. Part of me is entirely unsympathetic (I would't mind giving fame a try to see if they are correct), and yet another part of me at least understands where it is they are coming from. I think Jesus had a far better idea than I ever could of what our modern day celebrities mean when they complain of being lonely. He is surrounded by crowds that come from literally every direction- the reference to Galilee, Judea, Jerusalem, Idumea, beyond the Jordan, Tyre, and Sidon is a clever literary device that illustrates this fact nicely- and yet Jesus doesn't really have anyone to relate to. In fact, the only ones present who truly recognize Jesus for who He is are the demons. Jesus is dogged by crowds who fall on Him seeking favors of healing, exorcism, and restoration, but the demons are the only ones who fall before Jesus in recognition of who He is.
It isn't surprising then that Jesus would select a group from among His disciples, a group to work with Him more intimately. The men Jesus chooses teach us about symbolism, the continuity of God's work in the world, and the importance of our devotion to God's agenda. The fact that Jesus chooses twelve men to be apostles is symbolic, and indeed shows Jesus ministry to be a continuation of Israel's role as witness to God's grace and loving-kindness. More than likely, the twelve apostles are intended to represent in some way the twelve tribes of Israel. Whatever the connection, the fact that there are twelve is clearly significant, as the apostles seek to replace Judas after his betrayal and suicide. In their minds, it was both significant and important that there be twelve apostles. It is equally significant that a role call of the apostles reveals some to have achieved greater fame than others. While all are apostles, Peter, James, and John are almost always going to top the list; and are probably remembered by far more than others like Bartholomew or Thaddeus. How many guys named Peter, James, or John do you know? Now compare that to how many Bartholomew's and Thaddeus' you have met. The disparity reflects the fact that even in ministry, some are destined to achieve more fame than others. Our world desperately needs to understand that fame is in no way a reflection of faithfulness in ministry. In the past six months, I have learned first-hand the temptation that exists to measure oneself against better-known peers when in ministry. Whenever that temptation rears its ugly head, God has a way of reminding me of all the people I have met, many of whom minister as volunteers, that continually show Christ through their service to and love of others. Very few are famous, many of them receive no recognition at all. It's an encouraging reminder that when we sign up for service in the kingdom, we agree to allow God to use us wherever, and however He sees fit. The real measure of success is not how many people see and hear about our ministry, it's whether what they see and hear brings glory to God, and preaches His love to them. My guess is that Bartholomew and Thaddeus' lived out faithful lives, remaining true to their calling as apostles. The fact that their ministry took them "off the stage", to places beyond the sight of history, is all the more reason to remember them as examples of true faith, a faith manifested in the willingness to work unseen by our fellow man, and unheralded save by the one whose praise matters most, Jesus Christ.
I should probably end there, but I wanted to include a short thought about the last few verses, where Jesus' family thinks He has lost His mind. There is no deep theological truth in these verses, but there is a bit of comfort. Jesus truly is capable of relating to our struggles, sometimes more than we know. He even experienced what it is like to be misunderstood, and perhaps looked down on my those closest to Him. Jesus didn't just come to earth to save us, He came to experience life, and in so doing demonstrate for us how to faithfully endure all the trials that this world has to offer. Whether those trials took the form of a cross, or simply family members who never seemed to "get it", Jesus had the strength necessary to deal with each of them in a way that was true to who He was. This is good news for us, because while we might not have the same strength ourselves, we at least know someone who does.
It isn't surprising then that Jesus would select a group from among His disciples, a group to work with Him more intimately. The men Jesus chooses teach us about symbolism, the continuity of God's work in the world, and the importance of our devotion to God's agenda. The fact that Jesus chooses twelve men to be apostles is symbolic, and indeed shows Jesus ministry to be a continuation of Israel's role as witness to God's grace and loving-kindness. More than likely, the twelve apostles are intended to represent in some way the twelve tribes of Israel. Whatever the connection, the fact that there are twelve is clearly significant, as the apostles seek to replace Judas after his betrayal and suicide. In their minds, it was both significant and important that there be twelve apostles. It is equally significant that a role call of the apostles reveals some to have achieved greater fame than others. While all are apostles, Peter, James, and John are almost always going to top the list; and are probably remembered by far more than others like Bartholomew or Thaddeus. How many guys named Peter, James, or John do you know? Now compare that to how many Bartholomew's and Thaddeus' you have met. The disparity reflects the fact that even in ministry, some are destined to achieve more fame than others. Our world desperately needs to understand that fame is in no way a reflection of faithfulness in ministry. In the past six months, I have learned first-hand the temptation that exists to measure oneself against better-known peers when in ministry. Whenever that temptation rears its ugly head, God has a way of reminding me of all the people I have met, many of whom minister as volunteers, that continually show Christ through their service to and love of others. Very few are famous, many of them receive no recognition at all. It's an encouraging reminder that when we sign up for service in the kingdom, we agree to allow God to use us wherever, and however He sees fit. The real measure of success is not how many people see and hear about our ministry, it's whether what they see and hear brings glory to God, and preaches His love to them. My guess is that Bartholomew and Thaddeus' lived out faithful lives, remaining true to their calling as apostles. The fact that their ministry took them "off the stage", to places beyond the sight of history, is all the more reason to remember them as examples of true faith, a faith manifested in the willingness to work unseen by our fellow man, and unheralded save by the one whose praise matters most, Jesus Christ.
I should probably end there, but I wanted to include a short thought about the last few verses, where Jesus' family thinks He has lost His mind. There is no deep theological truth in these verses, but there is a bit of comfort. Jesus truly is capable of relating to our struggles, sometimes more than we know. He even experienced what it is like to be misunderstood, and perhaps looked down on my those closest to Him. Jesus didn't just come to earth to save us, He came to experience life, and in so doing demonstrate for us how to faithfully endure all the trials that this world has to offer. Whether those trials took the form of a cross, or simply family members who never seemed to "get it", Jesus had the strength necessary to deal with each of them in a way that was true to who He was. This is good news for us, because while we might not have the same strength ourselves, we at least know someone who does.
Tuesday, September 27, 2011
Mark 3:1-6: saving Sabbath from the Sabbath
We've seen it emerge already as a theme throughout the gospel of Mark: what is the Sabbath? The discussion, and indeed the confrontation over what the Sabbath was and is comes to a head in this episode involving Jesus, the Pharisees and Herodians, and a man with a withered hand. Parallel to the development of the conversation over Sabbath-keeping is the marshaling together of Jesus' opponents. His adversaries started out as merely scribes (2:6), and their resistance was passive and implicit. Before long we get a clearer picture of the opposition, as the scribes are identified as scribes of the Pharisees (2:16). By the end of Mark 2 we see the Pharisees themselves enter into the discussion (2:24), and now by the beginning of Mark 3 we see that a formidable alliance of Pharisees and Herodians (3:6) has taken an active role in opposing Jesus and his ministry.
I mention all of this to demonstrate that the Pharisees and Herodians were not objective judges when it comes to evaluating Jesus and his actions. The word used in verse 2 is actually "observe", and it is the same word that would be used to describe a physician making a medical diagnosis, or interestingly enough, to describe someone taking part in a religious observance. Given that all of this takes place in the synagogue, I think it is fair to say that the Pharisees and Herodians true religion has ceased to be the worship of Yahweh, and has become the judgment of those around them. At some point, all of us have been guilty of judging a person's actions not based on their merit, but based on our opinion of that person. Such attitudes blinded the Pharisees and the Herodians to the Messiah standing in their midst, and more than likely they blind us to the God-given worth of the person whose actions we pre-judge.
As readers of the gospel, we have seen enough of Jesus' character to suspect that he is about to do something about the condition of this man with the withered hand. Our suspicions are confirmed when he tells the man to "stand up", or more literally "rise up", a word that is used not only to refer to the physical action of standing or rising, but is also used to refer to and describe the resurrection itself. Jesus is about to reveal the true power of the Sabbath in a way that no one could imagine. This man who would have been barred from Temple worship (see Leviticus 21:16ff), is about to be made whole again through the power of Christ. Sensing their silent judgment, Jesus even gives the Pharisees and chance to weigh in on the matter. "Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?" He asks them this question knowing that as much as they revere the Sabbath, they have deemed certain actions in the past as being acceptable, perhaps the most prominent of the "exceptions" being the Maccabees self-defense on the Sabbath (see I Maccabees 2:41, a non-canonical book that fills in many of the historical gaps from the inter-testimental period). It is true that the Maccabees were the liberators of Israel, and that they were acting in self-defense, but nonetheless they worked (fought a battle) and killed on the Sabbath. Jesus point becomes all the more obvious: if exceptions can be made for killing, how can exceptions not be made for healing? The power of Jesus argument, and it's irrefutable nature are demonstrated in the silence of his opponents.
In the end, the tragedy is that the Pharisees and Herodians view of the Sabbath, and their prejudice against Jesus, caused them to miss what should have been obvious, especially to those learned in the law. As Jesus healed the withered hand of the man, they should have seen before their eyes the actual fulfilled of Isaiah 35:
"The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the crocus; it shall blossom abundantly and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the Lord, the majesty of our God. Strengthen the weak hands, and make firm the feeble knees. Sat to those who have an anxious heart, 'be strong, fear not! Behold, your God will come in vengeance, with the recompense of God. He will come and save you." (Isaiah 35:1-4, italics mine)
The Pharisees and the Herodians, the religious leaders of the day, could have used their energy to speak courage into the anxious heart. Instead, they condemn themselves, ironically enough, by plotting to take a life on the Sabbath. How absurd their judgment of Jesus' healing actions looks when viewed against the backdrop of their own destructive scheming on the Sabbath. Thankfully, Jesus plans are not thwarted by judgmental attitudes, whether they belong to the Pharisees, the Herodians, or ourselves. You see, Jesus did much more than heal on the Sabbath, he healed the Sabbath. He restored our vision so that we can see what Sabbath truly is; not a ceasing from all work, but an entering into the rest of God.
I mention all of this to demonstrate that the Pharisees and Herodians were not objective judges when it comes to evaluating Jesus and his actions. The word used in verse 2 is actually "observe", and it is the same word that would be used to describe a physician making a medical diagnosis, or interestingly enough, to describe someone taking part in a religious observance. Given that all of this takes place in the synagogue, I think it is fair to say that the Pharisees and Herodians true religion has ceased to be the worship of Yahweh, and has become the judgment of those around them. At some point, all of us have been guilty of judging a person's actions not based on their merit, but based on our opinion of that person. Such attitudes blinded the Pharisees and the Herodians to the Messiah standing in their midst, and more than likely they blind us to the God-given worth of the person whose actions we pre-judge.
As readers of the gospel, we have seen enough of Jesus' character to suspect that he is about to do something about the condition of this man with the withered hand. Our suspicions are confirmed when he tells the man to "stand up", or more literally "rise up", a word that is used not only to refer to the physical action of standing or rising, but is also used to refer to and describe the resurrection itself. Jesus is about to reveal the true power of the Sabbath in a way that no one could imagine. This man who would have been barred from Temple worship (see Leviticus 21:16ff), is about to be made whole again through the power of Christ. Sensing their silent judgment, Jesus even gives the Pharisees and chance to weigh in on the matter. "Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?" He asks them this question knowing that as much as they revere the Sabbath, they have deemed certain actions in the past as being acceptable, perhaps the most prominent of the "exceptions" being the Maccabees self-defense on the Sabbath (see I Maccabees 2:41, a non-canonical book that fills in many of the historical gaps from the inter-testimental period). It is true that the Maccabees were the liberators of Israel, and that they were acting in self-defense, but nonetheless they worked (fought a battle) and killed on the Sabbath. Jesus point becomes all the more obvious: if exceptions can be made for killing, how can exceptions not be made for healing? The power of Jesus argument, and it's irrefutable nature are demonstrated in the silence of his opponents.
In the end, the tragedy is that the Pharisees and Herodians view of the Sabbath, and their prejudice against Jesus, caused them to miss what should have been obvious, especially to those learned in the law. As Jesus healed the withered hand of the man, they should have seen before their eyes the actual fulfilled of Isaiah 35:
"The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the crocus; it shall blossom abundantly and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the Lord, the majesty of our God. Strengthen the weak hands, and make firm the feeble knees. Sat to those who have an anxious heart, 'be strong, fear not! Behold, your God will come in vengeance, with the recompense of God. He will come and save you." (Isaiah 35:1-4, italics mine)
The Pharisees and the Herodians, the religious leaders of the day, could have used their energy to speak courage into the anxious heart. Instead, they condemn themselves, ironically enough, by plotting to take a life on the Sabbath. How absurd their judgment of Jesus' healing actions looks when viewed against the backdrop of their own destructive scheming on the Sabbath. Thankfully, Jesus plans are not thwarted by judgmental attitudes, whether they belong to the Pharisees, the Herodians, or ourselves. You see, Jesus did much more than heal on the Sabbath, he healed the Sabbath. He restored our vision so that we can see what Sabbath truly is; not a ceasing from all work, but an entering into the rest of God.
Wednesday, September 21, 2011
Mark 2:18-28: fasting and feasting
A lot of my friends have gotten married recently, which I guess is a sign that I am at that point in life where an incurable case of adulthood is setting in. At first, when Jesus used wedding imagery to explain the concept of fasting, I was more than a little confused. And yet, having seen so many of my friends and their fiances prepare for weddings, I think I understand now the point that Jesus was trying to make. In essence, fasting is a means to an end. If you know a girl who is engaged, then you probably know a girl on a diet. I have heard it referred to as the wedding dress diet, among other things. The months leading up to the wedding are spent in physical preparation. More than likely, the bride has bought a dress that is a little too small, so that every time she sees that several hundred (or more than likely several thousand) dollars hanging there in her closet, she will find renewed motivation to lose a few pounds. She wants to look her very best for that special day. If, on the day of her wedding, that bride refused to eat or drink anything at the reception, people would think she was crazy. She did all that dieting BEFORE the wedding so that she could look her best, and fully enjoy the wedding itself. The wedding is a distinctly different context than the time leading up to the wedding. The scribes who challenge Jesus and his disciples regarding their fasting practices are making a category mistake, they have failed to recognize that the wedding day has indeed arrived. When we understand the discussion about fasting in this light, Jesus' comments about the patch and the wineskins make a lot more sense. Jesus has brought something new into the world. Just as we wouldn't mix old and new fabric, or put new wine into old wineskins, neither should we try to interpret Jesus actions through old categories and try to force Him to conform to the "old" way of doing things. Jesus has begun something new on the earth, and our ability to recognize that will ultimately determine whether we are able to truly embrace this new work of God among us.
It is a quick, and yet appropriate transition to go from the topic of fasting to the topic of feasting. The Pharisees go from questioning Jesus and his disciples about their fasting methods, to questioning them about how they eat. Perhaps the Pharisees call to mind certain religious people you have met, whose primary religious experience seems to be to critique the religious experience of others. The tragic irony of the Pharisees is that they were so tied up in the knowledge and keeping of their own law, that they failed to know their own story. As Jesus points out to them, his disciples are not the first men to "break the rules" in order to satisfy their hunger. David and his men did far more than pluck some grain on the Sabbath, they actually ate the Bread of Presence reserved only for the priest! If God was willing to let something like that slide, do you really think he is concerned about a few heads of grain being plucked on the Sabbath? Again, the Pharisees have made a critical error in assessing the situation. Earlier they tried to use old categories to interpret this new thing that Jesus was bringing about in His ministry. Here, they forget the simple fact that the rules were not made to enslave humankind, but rather to liberate it. The rules were given to us so that we would know how to interact with each other, and with God. It reminds me of an incident that happened at Clemson University a few years ago. One of the football players came from a very bad home where his mother was addicted to drugs. After he left to go to school, things destabilized even further and he decided that it was unsafe for his younger brother to stay in that environment any longer. He brought him up to Clemson to live with him, but ran into a problem. NCAA rules prohibited him from getting a job to support his brother, and he was forbidden from receiving any aid from those in the Clemson community. To receive aid, whether it was canned goods, some cash to buy groceries, or even some used clothes, would be seen as an improper benefit. Thankfully ESPN got word of the situation, and ran a story that in essence shamed the NCAA into making an exception to the rules in the instance of this young man. The rules had been created for a good reason; to protect student athletes and to ensure fair competition. However, in being so rigid and legalistic the NCAA was actually using the rules to harm this football player and his brother. It begs the question, how do we use the rules? Do we see them as a blessing and a means of protecting ourselves and others, or do we wield them as a weapon with which to judge and harm others? How we answer will determine whether we look more like Jesus, or one of his opponents.
It is a quick, and yet appropriate transition to go from the topic of fasting to the topic of feasting. The Pharisees go from questioning Jesus and his disciples about their fasting methods, to questioning them about how they eat. Perhaps the Pharisees call to mind certain religious people you have met, whose primary religious experience seems to be to critique the religious experience of others. The tragic irony of the Pharisees is that they were so tied up in the knowledge and keeping of their own law, that they failed to know their own story. As Jesus points out to them, his disciples are not the first men to "break the rules" in order to satisfy their hunger. David and his men did far more than pluck some grain on the Sabbath, they actually ate the Bread of Presence reserved only for the priest! If God was willing to let something like that slide, do you really think he is concerned about a few heads of grain being plucked on the Sabbath? Again, the Pharisees have made a critical error in assessing the situation. Earlier they tried to use old categories to interpret this new thing that Jesus was bringing about in His ministry. Here, they forget the simple fact that the rules were not made to enslave humankind, but rather to liberate it. The rules were given to us so that we would know how to interact with each other, and with God. It reminds me of an incident that happened at Clemson University a few years ago. One of the football players came from a very bad home where his mother was addicted to drugs. After he left to go to school, things destabilized even further and he decided that it was unsafe for his younger brother to stay in that environment any longer. He brought him up to Clemson to live with him, but ran into a problem. NCAA rules prohibited him from getting a job to support his brother, and he was forbidden from receiving any aid from those in the Clemson community. To receive aid, whether it was canned goods, some cash to buy groceries, or even some used clothes, would be seen as an improper benefit. Thankfully ESPN got word of the situation, and ran a story that in essence shamed the NCAA into making an exception to the rules in the instance of this young man. The rules had been created for a good reason; to protect student athletes and to ensure fair competition. However, in being so rigid and legalistic the NCAA was actually using the rules to harm this football player and his brother. It begs the question, how do we use the rules? Do we see them as a blessing and a means of protecting ourselves and others, or do we wield them as a weapon with which to judge and harm others? How we answer will determine whether we look more like Jesus, or one of his opponents.
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