When Jesus saw that he answered wisely, he said to him, ‘You are not far from the kingdom of God.’ After that no one dared to ask him any question. (Mark 12:34)

What a horrendously typical human response. We do not receive the answers we expect. We do not receive the answers we want. So we stop asking.

It was authentic and insightful questioning that brought the lawyer so close to the reign of God.

In Matthew's rendering Jesus asks a series of insightful questions, but "No one was able to give him an answer, nor from that day did anyone dare to ask him any more questions." (Matthew 22: 46)

Ask is derived from an ancient word meaning to seek. The Greek and Hebrew words we most often translate as ask refer to searching. How can we find God without asking?

Seek and you will find. Ask and it will be granted to you.

Then the scribe said to him, ‘You are right, Teacher; you have truly said that “he is one, and besides him there is no other”; and “to love him with all the heart, and with all the understanding, and with all the strength”, and “to love one’s neighbour as oneself”,—this is much more important than all whole burnt-offerings and sacrifices.’ When Jesus saw that he answered wisely, he said to him, ‘You are not far from the kingdom of God.’ After that no one dared to ask him any question. (Mark 12: 32-34)

Luke's account is much more suspicious of the scribes. (Luke 20:39). Matthew is antagonistic. (Matthew 22:35) But in this earliest gospel Jesus extends an extraordinary blessing to this otherwise obscure lawyer.

This is the same author who has given us so many unflattering reports of the Twelve, including Jesus telling Peter to "get behind me Satan." In contrast Jesus discerns that this lawyer is close to the reign of God.

The little children are also close. On the cross Jesus promises one other that he will join him this day in paradise. Who else has Jesus recognized as being so close to the full experience of ultimate reality?

Mark tells us Jesus perceived that the man has answered - the Greek is apokrinomai - wisely or more literally in full possession of his mind. Apokrinonmai is almost always translated as answer or respond. But it suggests a discreetly targeted response.

The scribe's response suggests his question was authentic, that he had listened carefully to the answer, and then he extended the answer with a new insight. He comments that observing these core commandments is much more important than the sacrificial rituals which characterize formal religious practice.

This was a knowledgeable man. But knowledge is no guarantee of wisdom. In this case the man asked honestly, listened openly, and then creatively applied what he heard. Jesus seems to say that this is an effective way to God.

One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, ‘Which commandment is the first of all?’ Jesus answered, ‘The first is, “Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” The second is this, “You shall love your neighbour as yourself.” There is no other commandment greater than these.’ (Mark 12: 28-31)

A real question and what an answer it brings!

Jesus takes us to Deuteronomy 6:4. The oneness of God requires a wholeness of love.

This was certainly among the expected answers. This verse features prominently in daily ritual.

The scribe had only inquired about the first or foremost of commandments. Perhaps he had planned a follow-on question. But Jesus gives him more.

By combining the well-known commandment with a half-verse from Levitcus 19:18 the meaning of each scripture is enriched.

We are to self-identify with God, loving God with all we have and all we are; and we are to recognize God in ourselves and in our neighbors.

Love is the answer.

Above is No other Love by Trevor Sutton.

Jesus said to them, ‘Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. And as for the dead being raised, have you not read in the book of Moses, in the story about the bush, how God said to him, “I am the God of Abraham, the God of Isaac, and the God of Jacob”? He is God not of the dead, but of the living; you are quite wrong.’ (Mark 12: 24-27)

In this study of Mark I sometimes worry about giving too much attention to very small matters of language. But if I understand correctly, Jesus is arguing in favor of resurrection on the basis of which tense God uses in speaking to Moses. Rather than "I was the God of Abraham...," Jesus reminds us the present or unfinished tense was used.

Like the Sadducess I do not know scripture well enough to understand why it is so clear that the dead neither marry nor are given in marriage. Jesus is, nonetheless, certainly clear. No parables nor erudite redirection here.

But in my opinion the translator in choosing the English wrong and quite wrong may have altered the tone of Jesus. The Greek is planao which is to stray, wander, or roam. Greek has stronger words, for example adikeo and atopos, that are similar to "quite wrong." This suggests the Sadducees are not the source for, but the victims of error.

This can be an intricate listening game. Jesus spoke in Aramaic. A generation later - sometimes two - what was remembered is written down in a very simple form of Greek. More than 1000 years later it is translated into English.

Across these treacherous boundaries the voice of Jesus maintains a remarkable consistency. He is careful with his words. He avoids over-simplification. Jesus builds on, and depends on us recognizing, a rich scriptural heritage. He adeptly constructs vivid narrative illustrations. Jesus also requires careful listening.

Some Sadducees, who say there is no resurrection, came to him and asked him a question, saying, ‘Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no child, the man shall marry the widow and raise up children for his brother. There were seven brothers; the first married and, when he died, left no children; and the second married her and died, leaving no children; and the third likewise; none of the seven left children. Last of all the woman herself died. In the resurrection whose wife will she be? For the seven had married her.’ (Mark 12: 18-23)

This is less a question and more a challenge. The Sadducces - a group closely tied to the priestly families - are raising another partisan issue.

As Mark explains the Sadducees understood that death brought an end to the individual. The Pharisees believed in an eventual resurrection of the body. The Essenes taught the body dies but the soul continues in perpetuity.

Lawyers are cautioned not to ask a witness a question for which they do not already know the answer. The Sadducees were trying to ask such a question.

The Greek translated as "asked him a question" is eperotao. Just erotao would be to ask, to search, or to examine. The prefix epi transforms the asking into an interrogation. The prefix suggests that the questioning is a kind of attack and a demand.

We can see in question the English "quest." A real question takes us on a journey of self-discovery. Too often we ask questions to justify staying where we are.

But knowing their hypocrisy, he said to them, ‘Why are you putting me to the test? Bring me a denarius and let me see it.’ And they brought one. Then he said to them, ‘Whose head is this, and whose title?’ They answered, ‘The emperor’s.’ Jesus said to them, ‘Give to the emperor the things that are the emperor’s, and to God the things that are God’s.’ And they were utterly amazed at him. (Mark 12: 15-17)

What belongs to the emperor? What belongs to God?

What is translated above as "give" is apodidomi. There are many Greek words that can be translated as give.

This is a compound of apo - a separation - and didomi meaning supply, entrust, deliver. This is to retore what has been separated or fill what is missing.

We are to make whole that which has been separated from its origin.

Each of us have our origin in God's creating. All of us have been entrusted with our separate selves. We are to restore to God that which is God's

Above is a picture of a jig-saw puzzle.

Then they sent to him some Pharisees and some Herodians to trap him in what he said. And they came and said to him, ‘Teacher, we know that you are sincere, and show deference to no one; for you do not regard people with partiality, but teach the way of God in accordance with truth. Is it lawful to pay taxes to the emperor, or not? Should we pay them, or should we not?’ (Mark 12: 13-15)

I am sometimes inclined to trap Jesus. I want to have him take sides in some earthly controversy.

The Herodians were allies of the Romans. Herod the Great had preserved his kingship through Roman patronage. Herod's sons depended on Roman support. The Romans cultivated local elites as efficient agents of imperial rule.

The Pharisees were religious reformers focused on restoring national independence. To the Pharisees the Herodians had replaced loyalty to God with loyalty to Caeser. The priestly families benefited by playing off the Pharisees and the Herodians (and others).

At the moment Jesus was immensely popular. Any side would welcome his support. Once Jesus had been reduced to a partisan, the religious establishment could depend on others to join them in attacking Jesus. Divide and conquer has a long pedigree.

This was not his fight. This was not his issue. Jesus chose not to choose. Or rather Jesus always chose to focus on God.



Above is a silver denarius featuring the Emperor Tiberius. The face includes the inscription Ti[berivs] Caesar Divi Avg[vsti] F[ilivs] Avgvstvs” or “Caesar Augustus Tiberius, son of the Divine Augustus.”

What then will the owner of the vineyard do? He will come and destroy the tenants and give the vineyard to others. Have you not read this scripture: “The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is amazing in our eyes”?’ When they realized that he had told this parable against them, they wanted to arrest him, but they feared the crowd. So they left him and went away. (Mark 12: 9-12)

In the Greek of Mark's gospel Jesus says the owner will come and apollumi the vine-keepers. Destroy is a possible translation. So is to replace or put out of the way.

In any case, Jesus has certainly answered the original question, "By what authority are you doing these things?"

The priests, scribes, and elders - the religious establishment - are told they are complicating, when they are meant to facilitate, the relationship of the owner with the grapes.

Jesus comes with authority from his father, the creator of the vineyard, to receive the fruit of the earth. The Greek for collect or receive can also mean to be in relationship.

The vineyard is the earth. The grapes are the people of the earth. The son has been sent by the father so that both may be in relationship with the fruit of the earth.

When the season came, he sent a slave to the tenants to collect from them his share of the produce of the vineyard. But they seized him, and beat him, and sent him away empty-handed. And again he sent another slave to them; this one they beat over the head and insulted. Then he sent another, and that one they killed. And so it was with many others; some they beat, and others they killed. He had still one other, a beloved son. Finally he sent him to them, saying, “They will respect my son.” But those tenants said to one another, “This is the heir; come, let us kill him, and the inheritance will be ours.” So they seized him, killed him, and threw him out of the vineyard. (Mark 12: 2-8)

Jesus takes the well-known story of the vineyard and introduces tenants. In Isaiah the grapes were the people of Judah. The problem in Isaiah was the quality of the grapes. The grapes are not a problem in this new rendition of the old story.

Tenants - the Greek is georgos - have been put in place. Other translations call these vine-growers. Husbandman or farmer would not be incorrect. But the literal meaning of the Greek is "worker of the earth."

Isaiah told us who owned the vineyard and who the grapes represented. Who works the earth? Who cares for the grapes and the vineyard in the owner's absence? Jesus is not explicit. But given his setting and audience, he probably intends the Temple priests to be understood as the georgos.

Above is an illustration from a Medieval version of the Georgics by Vergil. From the Lateran Museum.

Then he began to speak to them in parables. ‘A man planted a vineyard, put a fence around it, dug a pit for the wine press, and built a watch-tower; then he leased it to tenants and went to another country. (Mark 12:1)

A devout listener would hear in this preface the Song of the Vineyard from the prophecy of Isaiah

Let me sing for my beloved my love-song concerning his vineyard: My beloved had a vineyard on a very fertile hill. He dug it and cleared it of stones, and planted it with choice vines; he built a watch-tower in the midst of it, and hewed out a wine vat in it; he expected it to yield grapes, but it yielded wild grapes. (Isaiah 5: 1-2)

Jesus will take the allegory in a new direction, but the reference to Isaiah is purposeful. Isaiah makes explicit the allegorical roles and the moral nature of "wild grapes."

For the vineyard of the Lord of hosts is the house of Israel, and the people of Judah are his pleasant planting; he expected justice, but saw bloodshed; righteousness, but heard a cry! (Isaiah 5:7)

The gospel writers place this parable as being told inside the Temple, after the cleansing of the temple. This context - high on Mt. Zion, within the walls, beneath the great towers - would have sharpened the allegorical connections.

Again they came to Jerusalem. As he was walking in the temple, the chief priests, the scribes, and the elders came to him and said, ‘By what authority are you doing these things? Who gave you this authority to do them?’ Jesus said to them, ‘I will ask you one question; answer me, and I will tell you by what authority I do these things. Did the baptism of John come from heaven, or was it of human origin? Answer me.’ They argued with one another, ‘If we say, “From heaven”, he will say, “Why then did you not believe him?” But shall we say, “Of human origin”?’—they were afraid of the crowd, for all regarded John as truly a prophet. So they answered Jesus, ‘We do not know.’ And Jesus said to them, ‘Neither will I tell you by what authority I am doing these things.’ (Mark 11: 27-33)

We still argue over authority. Who has it? Where does it come from? From wisdom, position, skill, the ballot box, the gun barrel? Is the alledged authority of human or divine origin?

The Greek translated above as authority is exousia. This is the power to choose, liberty, strength or ability. The Greek suggests a power that emerges from the individual that is applied to challenges.

The exchange in the temple probably occured in Aramaic. The priests, scribes, and elders may have asked about shalat or shalet. This is to be a master, dominate, or control. The Aramaic suggests a power that is imposed on others.

The priests, scribes, and elders were part of a power structure that imposed a specific understanding and expectation on others. John the Baptist encouraged others to choose a baptism of repentance.

In the manner of his response Jesus may have had several purposes. One purpose could be to avoid the definition of terms offered by the power structure.

‘Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses.’ (Mark 11: 25)

The Greek for forgive is aphiemi. This is to send away, to give up, to let go.

A wrong has been done. I have been abused, exploited, neglected, or worse.

The translater offers "if you have anything against anyone...", which is often my response. I am preoccupied by the offender. I seek redress. I may seek vindication. I want the wrong set right.

But the Greek can easily be, "if you are tightly holding something..."

Read in this way, forgiveness is less focused on the other and much more focused on me.

Whenever you stand praying, if you are tightly holding something, let go; so that your Father in heaven may also let go of when you have fallen.

Open your hands. Open your heart. We are to open ourselves to the love of God.

Above is Open Path I by Lynne Taetzsch.

In the morning as they passed by, they saw the fig tree withered away to its roots. Then Peter remembered and said to him, ‘Rabbi, look! The fig tree that you cursed has withered.’ Jesus answered them, ‘Have faith in God. Truly I tell you, if you say to this mountain, “Be taken up and thrown into the sea”, and if you do not doubt in your heart, but believe that what you say will come to pass, it will be done for you. So I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours. (Mark 11: 20-24)

Jesus cursing the fig tree has troubled me. When he found no figs Jesus seemed to react with uncharacteristic anger. This is, at least, how it was perceived by those who observed the event and reported to Mark.

Above the translator says the fig had "withered away to its roots." The Greek is xeraino which means withered or dried up. I am not sure what the translator had in mind adding these English words, but Mark tells us the tree withered and says nothing about its roots.

There is a fig tree on my property, but I did not know it was a fig. We purchased the property in winter. By late May the woody spears were still dry, brittle and clearly dead, so I cut them away. Sometime in June new stalks appeared and grew to about five feet with luxuriantly odd leaves. I thought it might be some strange oak.

The next spring there were only dead dry blackened spears. I contacted the former owners who suggested I contact the Episcopal priest who had given them the fig tree. He explained that the fig must be protected from sustained freezing. But not to worry, no matter how often the stalks wither the tree will come back the next year. As it has.

The fruity figs are only produced on stalks that survive the prior season. This winter I have surrounded the fig with a fence and blanketed it in the fallen leaves of surrounding trees. Perhaps this summer we will have figs. So far it has been a warm winter.

When his disciples notice the withered fig Jesus responds with a metaphor on the power of faith. Might he be saying, fear not the seemingly unjust death? Have faith and confidence in God's love and power. What seems to be dead is not dead. In a little while it will once again bloom.

Keep your faith close to your heart. Warm it with the heat of your heart. Warmed by your heart even that which seems dead will live. Warmed by your heart what seems dead will produce much fruit.

And when the chief priests and the scribes heard it, they kept looking for a way to kill him; for they were afraid of him, because the whole crowd was spellbound by his teaching. And when evening came, Jesus and his disciples went out of the city. (Mark 11: 18-19)

The religious leaders may have wished Jesus dead, but Mark's Greek is more nuanced. Apollumi is to put out of the way, render useless, or to destroy.

To kill would be legally, politically, and religiously complicated. They had begun looking - zeteo - seeking, inquiring, planning how to get rid of Jesus. Something less than death would probably have been acceptable.

Until now Mark has positioned the Pharisees - religious reformers - as the principal antagonists of Jesus. Over the next few days the religious establishment will become his deadly foes.

Then they came to Jerusalem. And he entered the temple and began to drive out those who were selling and those who were buying in the temple, and he overturned the tables of the money-changers and the seats of those who sold doves; and he would not allow anyone to carry anything through the temple. He was teaching and saying, ‘Is it not written,“My house shall be called a house of prayer for all the nations”? But you have made it a den of robbers.’ (Mark 11: 15-17)

To allow a dispersed and increasingly urbanized population to participate in temple sacrifices it was possible to purchase sacrifical animals, such as doves, in the outer temple.

To purchase these holy items it was not proper to use blasphemous coin; for example, proclaiming the divinity of the Roman emperor. So there were those who - for a fee - would change secular coinage into temple coins.

Some have speculated Jesus was offended by a process that exploited the faith of the many for the economic advantage of a few. It is likely the priestly families benefited financially from this system.

Mark uses quotations from Isaiah 56:7 and Jeremiah 7:11 to tell us the purpose and message of Jesus. Yet another backstory. This was evidently the message that Jesus brought:

Thus says the Lord of hosts, the God of Israel: Amend your ways and your doings, and let me dwell with you in this place. Do not trust in these deceptive words: ‘This is the temple of the Lord, the temple of the Lord, the temple of the Lord.’ For if you truly amend your ways and your doings, if you truly act justly one with another, if you do not oppress the alien, the orphan, and the widow, or shed innocent blood in this place, and if you do not go after other gods to your own hurt, then I will dwell with you in this place, in the land that I gave of old to your ancestors for ever and ever. Here you are, trusting in deceptive words to no avail. Will you steal, murder, commit adultery, swear falsely, make offerings to Baal, and go after other gods that you have not known, and then come and stand before me in this house, which is called by my name, and say, ‘We are safe!’—only to go on doing all these abominations? Has this house, which is called by my name, become a den of robbers in your sight? (Jeremiah 7:3-11)

Above is Peception Deception by Amy Pilkington.

On the following day, when they came from Bethany, he was hungry. Seeing in the distance a fig tree in leaf, he went to see whether perhaps he would find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. He said to it, ‘May no one ever eat fruit from you again.’ And his disciples heard it. (Mark 11: 12-14)

Mark's narrative generally moves from one event to the next without transition or much reflection. The eleventh chapter deviates from this pattern.

In both Matthew and Luke the fig tree withers immediately. Mark leaves a full day - and plenty of other action - to intervene before we see the result of Jesus' curse.

In both Matthew and Luke the temple is cleansed of money-changers immediately after entering Jerusalem. In Mark, Jesus conducts a reconnaissance of the temple and then returns the next day.

What is Mark doing? Are Mark's uncharacteristic delays meaningful? Or are these just insignificant discrepancies in how the story was remembered?

When a consistent pattern seems to change we should at least consider the possibility of deeper meaning or cause.

Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields. Then those who went ahead and those who followed were shouting, ‘Hosanna! Blessed is the one who comes in the name of the Lord! Blessed is the coming kingdom of our ancestor David! Hosanna in the highest heaven!’ Then he entered Jerusalem and went into the temple; and when he had looked around at everything, as it was already late, he went out to Bethany with the twelve. (Mark 11: 8-11)

Another bit of backstory: The crowds are shouting a phrase from Psalm 118. This is a hymn of victory probably written to celebrate an ancient military triumph.

Immediately prior to the phrases quoted in Mark the psalmist wrote, "Save us, we beseech you, O Lord! O Lord, we beseech you, give us success!" (Psalm 118: 25).

What is success? The Hebrew and Aramaic for success are very similar. In each case the word is a verb. It is an unfolding, progressing, advancing action.

Success is not a static noun. It is not a triumphal procession. It is not a substantial bank account. It is not the adulation of the crowd.

Success is a continuous unfolding of the true self into the intended self of God.

When they were approaching Jerusalem, at Bethphage and Bethany, near the Mount of Olives, he sent two of his disciples and said to them, ‘Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it. If anyone says to you, “Why are you doing this?” just say this, “The Lord needs it and will send it back here immediately.” ’ They went away and found a colt tied near a door, outside in the street. As they were untying it, some of the bystanders said to them, ‘What are you doing, untying the colt?’ They told them what Jesus had said; and they allowed them to take it. Then they brought the colt to Jesus and threw their cloaks on it; and he sat on it. (Mark 11: 1-7)

Mark is pointing the reader to a backstory. But most of us would miss the reference. I would have missed it, except Matthew makes the backstory explicit.

In all three of the synoptic gospels Jesus enact the restoration of Jerusalem as set out by the prophet Zechariah.

Rejoice greatly, O daughter Zion!
Shout aloud, O daughter Jerusalem!
Lo, your king comes to you;
triumphant and victorious is he,
humble and riding on a donkey, on a colt,
the foal of a donkey.

He will cut off the chariot from Ephraim
and the warhorse from Jerusalem;
and the battle-bow shall be cut off,
and he shall command peace to the nations;
his dominion shall be from sea to sea,
and from the River to the ends of the earth.

Zechariah 9:9-10

Zechariah is one of the most visionary and metaphorical in scripture. In the 9th chapter Jerualem is restored. Five chapters later Jerusalem is horribly destroyed and God's reign is extended across the earth.

Above is the White Donkey by June Rydgren.

Once Jesus was asked by the Pharisees when the kingdom of God was coming, and he answered, ‘The kingdom of God is not coming with things that can be observed; nor will they say, “Look, here it is!” or “There it is!” For, in fact, the kingdom of God is among you.’ (Luke 17: 20-21)

One more delay, then I promise we will proceed to Jerusalem.

The gospels of Mark, Matthew, and Luke share a similar outline and plot structure. They are occasionally identical. But each gospel also includes unique elements and scenes that we read only once.

In Luke's gospel while on the way from Galilee to Jerusalem, before arriving in Jericho, Jesus is asked about the coming of God's reign. His response has captured the imagination for over two millennia.

God's reign is "among" you, is how it is translated above. Some other translations offer "in the midst of you." The original Greek is quite simple - entos - within, inside, or in. God's reign is inside you.

Now back to Mark, to Jerusalem, and beyond.

When they were approaching Jerusalem, at Bethphage and Bethany, near the Mount of Olives, he sent two of his disciples and said to them, ‘Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it. (Mark 11: 1-2)

I don't want to go to Jerusalem.

I woke up late this morning. I am glad for the extra rest. But I am fairly sure this was to delay approaching Jerusalem.

There is so much still to know of Jesus' life. I am not ready to deal with his death.

But Jesus is taking us to Jerusalem.

In another gospel Jesus tells his disciples, "Those who try to make their life secure will lose it, and those who lose their life will keep it." (Luke 17: 33)

They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout out and say, ‘Jesus, Son of David, have mercy on me!’ Many sternly ordered him to be quiet, but he cried out even more loudly, ‘Son of David, have mercy on me!’ 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.’ So throwing off his cloak, he sprang up and came to Jesus. 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 said to him, ‘Go; your faith has made you well.’ Immediately he regained his sight and followed him on the way. (Mark 10: 46-52)

Matthew, Mark, and Luke disagree on the details of this event. Luke tells us it happened as Jesus and the disciples were approaching Jericho, not on the way out of town.

Matthew agrees with Mark that Jesus was leaving Jericho, but has two unnamed blind men rather than just the carefully remembered Bartimaeus son of Timaeus.

In the ninth chapter of John a blind man is also healed. As usual John's telling is more intricate than anything found in the other three gospels. But whether this is Bartimaeus is far from clear.

A consistent element of all four stories is Jesus asking a question or questions. In Matthew, Mark, and Luke it is the very same question: "What do you want me to do for you?"

Jesus does not presume to know. He asks.

Above is Question Reality the cover graphic for Documenta V (1972)

When the ten heard this, they began to be angry with James and John. 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. But it is not so among you; but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many.’ (Mark 10: 41-45)

Jesus makes a transition from rulers (archo) to great ones (megas) to great among you to first (protos) among you. The issue for Jesus is not command but encouragement. The servant leader may initiate but does not seek to control.

Among the Gentiles rule is characterized by katexousiazo. This is not, as in the translation above, necessarily to behave as a tyrant. But it is a form of top-down, positional authority.

Among those following Jesus to be first is to be a servant (diakonos) and a slave (doulos). Both imply deferance to God's intention. Each of us are unique expressions of God. The task of the servant leader is to support and encourage each authentic expression.

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?’ 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; 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.’ (Mark 10: 38-40)

In selecting our priorities, in making our plans, and even in our prayers we often "do not know what you are asking."

There are many Greek words that can be translated as ask. One of the most common is erotao. This is an open question. With erotao the motivation is usually curiosity or clarification or a simple need.

In the passage above Jesus says that James and John do not know what they aiteo: crave or desire. Exploring with an open question is considerably different than asking for a craving to be fulfilled.

James and John come to Jesus focused on their own expectations and ego. This is how I most often come to Jesus. I come to Jesus asking for much, but seldom asking an authentic question. There is usually, as with James and John, a patiently paradoxical reply.

Rarely I come to Jesus with an open question about a fundamental aspect of being. I come without craving a particular response, but seeking a new understanding of reality. That is when the conversation really gets going.

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.’ And he said to them, ‘What is it you want me to do for you?’ And they said to him, ‘Grant us to sit, one at your right hand and one at your left, in your glory.’ (Mark 10:35-37)

How have James and John chosen this priority? Of all they might have asked Jesus, much less asked for, why do they seek this privilege?

Especially in the context Mark places the request, it seems the height of preening self-importance. It is, at least, another example of Mark's consistently subversive treatment of the Twelve.

But it is also an insightful allegory regarding how most of us are preoccupied with ourselves, our position, and our preferences.

We are so fully engaged in an internal dialogue with ourselves we cannot hear others. We seek to see, hear, and engage the world so as to reconfirm our self-image, rather than to explore what is actually there.

A more recent allegorist, C.S. Lewis, wrote in Mere Christianity, "there must be a real giving up of the self. You must throw it away "blindly" so to speak. Christ will indeed give you a real personality: but you must not go to Him for the sake of that. As long as your own personality is what you are bothering about you are not going to Him at all. The very first step is to try to forget about the self altogether. Your real, new self (which is Christ's and also yours, and yours just because it is His) will not come as long as you are looking for it. It will come when you are looking for Him."

Above is Self Analysis by Charles Alexander Moffat.

They were on the road, going up to Jerusalem, and Jesus was walking ahead of them; they were amazed, and those who followed were afraid. He took the twelve aside again and began to tell them what was to happen to him, saying, ‘See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.’ (Mark 10: 32-34)

What is first in our lives? To what do we give priority?

The Pharisees asked a question of legal interpretation. Jesus answered in terms of God's intent.

The disciples considered children distracting. Jesus embraced the children as valuable examples of being open to God's presence.

The rich man thought he was seeking eternal life. But the teaching of Jesus helped the man see that another priority was more important to him.

So many - then and now - seek wealth. Jesus taught that material wealth could be an impediment to fully experiencing the abundance of God.

Jesus chose the difficult path to Jerusalem. He knew what awaited him there. But he also knew his purpose and priority.

Peter began to say to him, ‘Look, we have left everything and followed you.’ Jesus said, ‘Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, who will not receive a hundredfold now in this age—houses, brothers and sisters, mothers and children, and fields, with persecutions—and in the age to come eternal life. But many who are first will be last, and the last will be first.’ (Mark 10: 28-31)

We are promised abundance. It is a paradoxial abundance, including persecutions, but abundance nonetheless.

The precondition to abundance is loss. Those who have given away will receive. Those who hunger will be filled. Mark does not give us the Sermon on the Mount, but there are echoes of it here. Those who give priority to the intent of God will experience fertility, creativity, and divinely endowed prosperity.

What are my priorities? What is low that should be high? What is first that should be last?

They were greatly astounded and said to one another, ‘Then who can be saved?’ Jesus looked at them and said, ‘For mortals it is impossible, but not for God; for God all things are possible.’ (Mark 10:26-27)

The rich man was stunned. The disciples are amazed and astounded. Another translation describes them as perplexed.

The rich man asked, "what must I do to receive never ceasing fullness of life." He could not do all that Jesus instructed.

To be restored to full health and happiness is beyond human skill. There is nothing we can do to cause or earn spiritual wholeness.

The Greek for saved - sozo - suggests pulling from danger, protecting, and healing. Perhaps the best we can do is recognize our vulnerabilty and our need.

In weakness, poverty, illness, and need we are more likely to open a space where God can enter.

Above is The Broken Key by Paul Klee.

But Jesus said to them again, ‘Children, how hard it is to enter the kingdom of God! 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.’ (Mark 10: 24-25)

How is wealth an impediment in coming to and going from God's reign? Here Mark's gospel uses plousios for rich. More than material wealth, this means to be filled up.

Kabad is a Hebrew word that can be translated as rich. But depending on context it can also mean heavy or honored, dull or glorious, burdensome or abounding. In Exodus Pharaoh's heart was kabad or hardened (Exodus 8:32 and others). In Isaiah God explains the people of Israel are "honored (kabad) and I love you..."(Isaiah 43:4).

Kabad is good or bad depending on whether it is focused on God's intention. When focused on God it means to filled with all good things. When not focused on God it means to be abounding with burdens. I wonder if Jesus was thinking about kabad in this teaching?

Then Jesus looked around and said to his disciples, ‘How hard it will be for those who have wealth to enter the kingdom of God!’ And the disciples were perplexed at these words. (Mark 10: 23-24)

The Greek translated as wealth is chrema. Given the context, this may be precisely the meaning that Jesus intended.

But chrema can have a very broad scope. It more literally means "a practical thing." In some Greek texts it implies necessity.

In Aristotle chrema is something that is consumed or used up. The philosopher distinquishes chrema from the more essential and persistent ousia.

A Greek reading an original manuscript of Mark's gospel might understand Jesus as referring to those preoccupied with consumables or those busy with practical affairs.

Both Jesus and Aristotle warned that we should not confuse doing and being: once our practical needs are fulfilled, we should focus on more essential and fulfilling goals.

He said to him, ‘Teacher, I have kept all these since my youth.’ Jesus, looking at him, loved him and said, ‘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.’ When he heard this, he was shocked and went away grieving, for he had many possessions. (Mark 10: 20-22)

Mark's rendering of this exchange differs from the other gospels in its characterization of Jesus.

Jesus looked - the Greek suggests earnest consideration and discerment - at the man. Jesus loved the man. This is agapao a verb meaning to welcome, honor, receive with sympathetic affection, to treat as an equal, and a deliberate action of selflessness.

The man was apparently unwilling - or not yet ready - to undertake what would result in eternal fulfillment. But there is no suggestion that Jesus loved him less.

Above is Agape by Zoltan Pekarovics.

You know the commandments: “You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honour your father and mother.” (Mark 10: 19)

Jesus is clearly referring to the Ten Commandments (Exodus 20: 1-17). But he only references six of the ten. The same six are referenced in Luke's and Matthew's version of the story.

The four not referenced are: you shall have no other gods; you shall not make a graven image, you shall not take the name of the Lord in vain; and you shall keep the sabbath.

Where Exodus references not coveting your neighbor's property, Jesus speaks of not depriving or separating from our neighbor that which is his or hers and not our own.

The social commandments are highlighted. The religious commandments are either implied or excluded. Even if implied, the emphasis is interesting.

In Matthew Jesus is quoted as adding "and you are to love your neighbor as yourself" (Matthew 19: 18). How we value and serve our neighbors is the best indication of how we value and serve God.