DIDYMUS DICTA II

2007-04-02T04:19:00.000-04:00

So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God. And they went out and proclaimed the good news everywhere, while the Lord worked with them and confirmed the message by the signs that accompanied it. (Mark 16, the final verses of what is known as the Longer Ending)

So concludes the gospel according to Mark, our earliest narrative of the ministry of Jesus. This study began on September 15 and was completed on Palm Sunday.

Loving God, thank you for the example of your son and our brother Jesus. Bless our effort to perceive your intent in the words of the evangelist. Empower us with humility, patience, discernment, courage, and openness to approach your infinite nature.

Help us to proceed from you, cling to you, accept your loving nourishment, and bring forth a harvest of joy and thanksgiving. May we in this way serve as ambassadors of your realm to this time and place.

Above is a representation of Saint Mark from the Codex of the Evangelists, Iviron Monastery, Mt. Athos.

A new study of Paul's Letter to the Church in Galatia will begin tomorrow at http://paultogalatians.blogspot.com/

2007-04-01T04:24:00.000-04:00

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, ‘The time is fulfilled, and the kingdom of God has come near, turn around, and believe in the good news.’ (Mark 1: 14-15)

In the action adventure of Mark the first miracle is that of a man in the synagogue with an unclean spirit (Mark 1: 23). In the more philosophical gospel of John the first miracle is the making of fine wine at Cana. (John 2: 3)

Both can be read as saying we abide in God’s realm. The unclean spirits called out, “Let us alone.” Leave us detached. Allow us to be separate from God. But Jesus reaches out to the withered branch and through the vine the branch is restored to its root.

At the wedding feast a difficult and embarrassing absence of wine is transformed into an overabundance of the finest wine. In the words of Mary we are to “Do whatever he tells you.” (John 2:5) To experience restoration and fulfillment with must attend to and abide in the vine.

If we abide in the vine we will still experience drought, disease, and death. This is the way of the vineyard. But as long as we are connected through the vine to the deep-rooted realm of God we will be sustained. We will be able to produce good fruit. Spring will return. A new season will begin.

The fruit of branch, vine, and root can take several forms: glistening table grapes, long-lasting raisins, gooey grape treacle, jam, and jelly, or juice and wine of varied kinds and quality. Each product of the vineyard has its purpose and value. Each form expresses an aspect of the realm of God.

It makes sense that at Cana the new wine was immediately recognized as being of high quality, which might mean it was well-balanced, interesting, refreshing, perhaps surprising, and just a bit mysterious. It was a complement and encouragement to joyfulness. The finest wines are characterized by a complexity that is difficult to fully explain.

The difficulty in explaining the quality of fine wine is another reason the vine parables are so effective. How can we explain the infinite? Certainly not with finite tools of language and logic. Poetry, analogy, and other art forms are often the best we can bring to the task of suggesting the nature of God and our relationship with God.

In the life, death, and resurrection of Jesus I perceive a profound analogy for how I am to live and die. I am to live firmly attached to the realm of God. Today and every day I can draw sustenance from the realm of God. In doing so I will produce good fruit.

The fruit is good when it can bring pleasure – even joy – to others. If this branch holds onto the vine and the vine’s root reaches deeply into the realm of God, then season after season, life after life, the fruit produced by root, vine, and branch can offer a taste of God’s intention. How others use this fruit is not for me to decide.

Together with the fruit of other branches I can contribute to a perpetual banquet of God’s bounty. It is an ongoing harvest feast. The banquet is available today and everyday - even in the midst of storm, pestilence, and drought – for all those gathered in the vineyard.

2007-03-31T03:55:00.000-04:00

And all that had been commanded them they told briefly to those around Peter. And afterwards Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation. (Mark 16, the so-called Shorter Ending)

In the vineyard moderate stress will push the roots deeper. Once deep roots are established significant stress can improve the quality of a vintage.

In 2005 the Bordeaux region of France experienced a serious drought on top of several years of below-average rainfall. The result is what some call the vintage of the century – with 95 years still to come. Here is how Susan McCraith, a leading wine merchant, describes the 2005 vintage:

The dry conditions of previous years had already forced the vine roots to delve deep into the soil to find nourishment and they consequently did not suffer as much from the excessively dry conditions. Over the year there was 48% less rainfall than the 30 year average. When the rain did come it was timed perfectly to encourage the budding, flowering, the veraison (where the grapes change colour) and the final ripening. Temperatures were regular and warm with lots of summer sunshine and cool nights. The lack of rain also ensured a good, healthy crop with no sign of rot.

Jesus did not resist his persecution and passion. He understood what was ahead. Jesus perceived in this the fruition of his mission. Timing is everything in the vineyard. Jesus understood it was his time.

To ripen is to die. When the grape is hard and green it is growing. Early in the season the grapes drink deeply and grow quickly. But at some point – it is different each year and for each branch – growing stops and ripening begins. Dying begins.

Everything a grape may become is present in its first budding. Despite what we seem to see, the grape does not truly grow, rather it is transformed from hard and green to luscious with taste and color. The number of buds does not change. But the contents of the buds change considerably.

The sun creates sugar, color, flavor, and character. The sun’s light and heat takes the early potential and brings it forward… or not. Too little sun and the grapes remain simple and unsatisfying. Too much heat and the grapes shrivel. A balance of heat and light is needed to reveal the complex potential there from the beginning.

For the owner of a vineyard the key decision is when full potential has been achieved. That is the moment when the grapes should be harvested. That is the perfect moment of fulfilling death.

2007-03-30T04:47:00.000-04:00

Then Jesus began to say to them, ‘Beware that no one leads you astray. Many will come in my name and say, "I am he!" and they will lead many astray. When you hear of wars and rumours of wars, do not be alarmed; this must take place, but the end is still to come. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs. (Mark 13: 5-8)

The most serious threat to a vineyard is an infestation of phylloxera. This is a small aphid that eats away where the root and vine meet. The pest can gradually cut off all moisture and nutrients to the vine, branch, and fruit.

There are threats that would cut off my connection with the realm of God.

The vineyards most resistant to phylloxera feature sandy soil so that rainwater is quickly washed away. A dry climate also serves to minimize the threat. The less hospitable the surface – the more dependent on the depths – the healthier the vineyard.

There is much in this life that we should be happy to see drain away.

The example of Jesus encourages us to allow the rains of this realm – its worries and rewards – to wash over us quickly. Jesus enjoyed fine wine, fragrant oil, and the occasional feast, but he did not allow these superficial joys to distract him from deeper purposes and greater fulfillment. His time on the cross was surprisingly brief.

Times of spiritual drought are needed to produce the highest quality harvest.

Jesus went into the desert to confront his temptations. In a parched place he communed with Satan and through this experience dug deep into the realm of God. A life of superficial satisfactions and distractions will leave us without the deeper roots needed to survive - much less benefit from - profound drought.

Healing of dis-ease comes through reconnecting with our deepest origins.

A long-term solution to phylloxera is to graft the branch of an infected vine onto a healthy root of disease-resistant stock. The miracles of Jesus all depend on the diseased and detached "branch" being reunited with the realm of God.

Is my branch united with its intended root?

Above is a detail of demons and angels from The Fall of the Rebel Angels by Pieter Bruegel the Elder.

2007-03-29T05:43:00.000-04:00

They said to one another, ‘It is because we have no bread.’ And becoming aware of it, Jesus said to them, ‘Why are you talking about having no bread? Do you still not perceive or understand? Are your hearts hardened? Do you have eyes, and fail to see? Do you have ears, and fail to hear? And do you not remember? (Mark 8: 16-18)

Jesus seldom explains his parables. The power of the technique is to evoke images and relationships largely beyond logic. The more that is done to deconstruct the images and relationships the more likely the value of the parable will be lost.

But still - if the realm of God can be compared to a grapevine’s deep source and Jesus to the vine and each of us to the branches - then we are already parts and members of the realm of God.

The kingdom of heaven is truly at hand.

If the realm of God is as a seed, then in partnership with the vine and source this branch – and every branch – can play a role in bringing forth in our fruit the realm of God on earth.

We abide in the kingdom of heaven.

We also abide in another time and place. This is often a sunny and pleasant place. But it may bring sudden frosts, pests, and plagues that threaten the fruit and branches. We are creatures of both places.

We emerge from the depths of God’s realm.

Our fruit is formed – or not – in a place where God has chosen to reign, but not to rule. Conditions encountered in this outer realm will effect the vineyard. In any particular season the branches may produce less fruit of lower quality. This does not, however, determine the potential of the vineyard.

The depth of our origin determines the potential of branch and fruit.

In the life and death of Jesus we can perceive how we are to draw on these depths and avoid dependence on other resources that may delay or impede our ability to draw life from the realm of God.

2007-03-28T04:57:00.000-04:00

Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you. My Father is glorified by this, that you bear much fruit and become my disciples. As the Father has loved me, so I have loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. I have said these things to you so that my joy may be in you, and that your joy may be complete. (John 15: 6-11)

If the realm of God is the source of the vine, and Jesus is the vine, and we are the branches of the vine how are we to understand these seed parables?

In particular, what does this tell me of the resurrection and its application to my life?

The purpose of the branches is to produce fruit. "My Father is glorified by this, that you bear much fruit, and so prove to be my disciples.

Pruning the branches is essential to producing the best fruit. The mid-winter or early spring clipping stimulates new growth. "He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit." (John 15:2)

Jesus explains that his words have already done the pruning. We are branches prepared for bearing fine fruit.

In the vineyard there is an inverse relationship between vigor and quality. The more vigorous the vine – well fed and well watered – the less flavorful the grape. Studies of the very best Bordeaux wines have found that the most common feature is a "relative poverty in soil nutrients." The finest wines are products of near starvation and drought.

The fruit with greatest potential is the result of branch and vine drawing from the deepest possible source. In the greatest vineyards rain is quickly drained away. The vine and branches draw their sustenance almost exclusively from far below.

In each grape – the seed of vine and branch – we taste the character of a particular time and place. Temperature, rainfall, and sunlight are influential. But the most important is the depth of the vine’s source.

If I am a branch, Jesus is the vine, and the source of the vine is the realm of God – then I can draw on very deep resources.

2007-03-27T04:48:00.000-04:00

‘I am the true vine, and my Father is the vine-grower. He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit. You have already been cleansed by the word that I have spoken to you. Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. I am the vine, you are the branches. (John 15: 1-5)

Jesus suggests he is as a seed. Or he is the sower of God’s seed. Or he is the vine that proceeds from the seed.

Jesus is our source for - or connection to - the realm of God.

In this realm we have our origin. From this source we receive what we need to grow. Cut off from the seed we shrivel and die.

The introduction of the vine analogy – which is consistent with Mark 12 – is a helpful corollary to the seed parables.

A seed of grain is separate and depends entirely on its context. It can be a fantastic seed, but if it lands on a rock or there is no rain, tough luck.

Grapes are not alone.

A grapevine will flourish in harsh conditions. The best wines are often produced from rocky hillsides where little else would grow.

In the Medoc – one of the premier wine regions of France – the topsoil is sandy, almost a gravel. The hot dry summers would stunt or kill most grain crops.

But grapes do very well. Wine connoisseurs agree that old vines produce the best vintages in seasons that are hot and dry.

Difficult conditions encourage the vine to dig deep to find whatever moisture is available. The same conditions that would burn off a seed grain will produce the finest grapes.

Is the realm of God like a vineyard?

2007-03-26T05:14:00.000-04:00

He also said, ‘The kingdom of God is as if someone would scatter seed on the ground, and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. The earth produces of itself, first the stalk, then the head, then the full grain in the head. But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.’ (Mark 4: 26-29)

If the kingdom of heaven – the realm of God – is as a seed, what should this tell us?

Perhaps we are being told that the realm of God is prolific. If the example of the natural world is analogous to the spiritual domain then there is a profound over-abundance.

The analogy may also suggest significant diversity of forms. Seeds range from the miniscule to the handful and from puffy fluffs to nutty knobs.

As Jesus made clear, no matter how good the seed it requires the right conditions to take root and flourish. One seed is better suited than another for a specific condition.

The seed is transformed when the right conditions exist. The change from seed to sprout can be explosive. The energy held within the seed bursts into the surrounding earth.

The seed can exist without the earth, but the seed cannot fulfill its purpose without earth, rain, and sun. Is the realm of God likewise?

2007-03-25T04:35:00.000-04:00

‘Listen! A sower went out to sow. And as he sowed, some seed fell on the path, and the birds came and ate it up. Other seed fell on rocky ground, where it did not have much soil, and it sprang up quickly, since it had no depth of soil. And when the sun rose, it was scorched; and since it had no root, it withered away. Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. Other seed fell into good soil and brought forth grain, growing up and increasing and yielding thirty and sixty and a hundredfold.’ (Mark 4: 3-8)

The original ending of Mark has provoked several postscripts. Over the next few days I will offer my own.

The Gospel of Mark is an action adventure. It describes Jesus on the move: healing, feeding, and cleaning. He teaches by example.

When Jesus speaks in the Gospel of Mark he is almost always answering a question or trying to explain the kingdom of heaven.

Jesus regularly refers to the kingdom of heaven as something that seems small but can become substantial. A seed is probably his favorite analogy.

Jesus is realistic about seeds. The potential of most seed is lost to birds, bad soil, heat, weeds, and more.

Despite so many seeds being lost, just a few successful seeds can produce a hundred-fold.

In most cases a lively seed is the result of a dead host. The rich potential of grain is the final expression of the dying stalk. Most trees produce their fruit in the weeks just before the long-sleep of winter.

There are exceptions. Given good soil, rain, and moderate temperatures a fig tree will perpetually bare fruit.

A seed holds the potential for new life, but this potential is dormant within the seed. For the potential to be realized the seed must be eaten or buried.

In dark moisture a seed is transformed. The dormant potential is released.

When eaten the energy of the seed is transferred. When buried in the soil the energy of the seed may be amplified.

2007-03-24T04:03:00.000-04:00

So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid. (Mark 16: 8)

The Gospel of Mark is the oldest story of Jesus we have available and this is the oldest ending of the gospel. Over the next two centuries at least two, perhaps three, postscripts were added.

But the first written version of the resurrection ends in fleeing, terror, amazement, and fear. For me this reinforces the veracity of the story.

We fear what we do not expect and do not understand. Despite what Jesus and the prophets had clearly said, the resurrection was not expected. It certainly was not understood.

I have spent my entire life with the resurrection story. I still do not fully understand it. In the most important ways, I still do not expect it.

I am inclined to flee from the resurrection and its implications. What am I afraid of?

Above is a detail by Duccio from La Maesta showing the Three Women at the Tomb.

2007-03-23T05:39:00.000-04:00

As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed. But he said to them, ‘Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him. But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.’ (Mark 16: 5-7)

On at least three occasions Jesus discussed being killed and then rising again. In Mark 8:32 it is explained, "He said all this quite openly."

There is no evidence that anyone took him seriously. Even now - seeing and hearing evidence that strongly supports the claim - the first reaction is alarm.

They loved Jesus. They followed Jesus. They were chosen by Jesus. They listened carefully to his teachings. They saw his courage, compassion, and saving acts.

Jesus had explained the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. (Mark 8: 31)

Further, this was an ancient prophecy well-known in the inherited faith. "He was despised and rejected... he was cut off from the land of the living... They made his grave with the wicked..." (Isaiah 53)

But still there was no expectation - whatsoever - that Jesus would rise again. There was no understanding of what this was meant to tell us of the Kingdom of God.

What is my expectation? What is my understanding?

2007-03-22T05:14:00.000-04:00

When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. And very early on the first day of the week, when the sun had risen, they went to the tomb. They had been saying to one another, ‘Who will roll away the stone for us from the entrance to the tomb?’ When they looked up, they saw that the stone, which was very large, had already been rolled back. (Mark 16: 1-4)

The three women of the cross continue with their grieving, caretaking, and witness. Their return to the tomb suggests there had been insufficient time to complete the burial rituals.

Joseph of Arimathea, the slaves, and whoever else removed Jesus from the cross have all departed. Nicodemus and his hundred pounds of aloe and myrhh does not appear in Mark.

The three women are not sure how they will roll away the stone. They apparently cannot call upon their sons or others to help. They have a task to complete, but no clear understanding of how.

Many - perhaps most - modern scholars argue the burial stories are so inconsistent because the body had probably been lost and consigned to a common grave for criminals.

Whatever the historical truth, we are told of three women - physically incapable, intellectually uncertain, emotionally distraught, and in some ways spiritually clueless - who rise early in the morning to do what they can.

2007-03-21T04:53:00.000-04:00

Then Joseph bought a linen cloth, and taking down the body, wrapped it in the linen cloth, and laid it in a tomb that had been hewn out of the rock. He then rolled a stone against the door of the tomb. Mary Magdalene and Mary the mother of Joses saw where the body was laid. (Mark 15: 46-47)

Most scholars identify this "Mary the mother of Joses", as the wife of Cleophas, an aunt of Jesus, the sister-in-law of Mary the mother of Jesus. But the gospel accounts do not all agree and it is easy to confuse one Mary with another, there are so many. If this is the wife of Cleophas, it is her first appearance in the gospels.

The Gospel of John adds, "Nicodemus, who had first come to Jesus at night, also came, bringing a mixture of myrrh and aloes, weighing a hundred pounds." (John 19:39) Nicodemus appears three times in the Gospel of John. He was a wealthy Pharisee who had sought out Jesus in secret. Some associate him with Nicodemus ben Gurion, a teacher and leader mentioned in the Talmud and other near-contemporary sources.

There must have been others involved. It would have been a difficult job to remove the nails, bring the body off the cross, and carry it to a tomb. Jesus had died at three. Even if Joseph of Arimathea had received Pilate's permission as early as four, that left barely three hours to sundown. Strong arms and careful hands would have been needed to avoid further violence to the body.

None of the twelve are present. Tradition has them all in hiding. At his death Jesus depended on the courage of two surprisingly prominent men, two women of uncertain relationship, and some others absolutely unknown. There is no in-group, the twelve patriarchs of the church are all out of sight. There is no out-group, wealthy Jews, women, and - probably - slaves are the ones left to care for Jesus.

Mark is thought to be re-telling what Peter told him thirty years later. If so, we can perceive in these details Peter's mature self-criticism. We might also perceive the need and opportunity for all to serve. The cause of Jesus often depends on the courage and compassion of those on the periphery. We are often surprised by those who unexpectedly step forward to embrace and advance God's will.

Above is a detailed close-up of a portion of a linen cloth known as the Shroud of Turin.

2007-03-20T04:47:00.000-04:00

Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time. When he learned from the centurion that he was dead, he granted the body to Joseph. (Mark 15: 44-45)

Jesus had died after about three hours on the cross. Most took longer. Some took days to die.

Leaving the carcass to decay and subject to scavengers was the common practice and thought to heighten the deterrent effect.

But for Pilate granting Joseph's request presented the prospect of gaining an ally within the Council. He might still benefit politically from using Jesus.

If Joseph had not been a man of influence, Pilate would have been unlikely to see him, much less accede to his request.

Both Joseph and Pilate deployed their political assets. Pilate made a gesture in hope of gaining influence. Joseph risked his future by extending charity to a criminal and a heretic.

2007-03-19T05:32:00.000-04:00

When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, Joseph of Arimathea, a respected member of the council, who was also himself waiting expectantly for the kingdom of God, went boldly to Pilate and asked for the body of Jesus. (Mark 15: 42-43)

The Gospel of John tells us that Joseph of Arimathea was a secret disciple of Jesus. (John 19:38) Matthew tells us he was a rich man. The Council of which he was a member is usually thought to be the Sanhedrin, which is further evidence that Jesus was not tried by the whole council. I would guess he was a Pharisee, but others claim he was a priest.

Some legends make him an uncle of Mary and great-uncle of Jesus. Others give him custody of the Holy Grail. One ancient - recently revived - story makes Joseph the protector of Mary Magdalene. According to many he was the founder of Glastonbury and the first to bring Christianity to Britain.

Perhaps most importantly Joseph was waiting expectantly for the kingdom of God. The Greek verb is prosdechomai. Waiting expectantly is a good translation. Literally it could be translated as "to take by the hand what is nearby." Jesus taught the kingdom of heaven is at hand. Joseph reached out and took hold of it.

More information is available from Glastonbury Abbey.

2007-03-18T04:44:00.000-04:00

There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem. (Mark 15: 40-41)

John adds Mary mother of Jesus and the beloved disciple. Luke adds "a great number of the people" of Jersusalm and "all of his acquaintances." Matthew mentions the mother of the sons of Zebedee (probably Mark's Salome).

Upon the death of Jesus, Mary Magdalene - perhaps the woman with an alabaster jar (Mark 14:3) - emerges as a principal character. If, as many scholars suggest, Mary Magdalene is also the sister of Martha and Lazarus, she is among the most prominent characters in Matthew, Luke, and John. But this is the first time Mark references Mary Magdalene.

Mark was generally critical of the male disciples and largely silent regarding the female followers. But all of the gospel writers agree that this Mary was at the cross and later at the tomb.

Above is Mary Magdalene by Dante Gabriel Rossetti.

2007-03-17T04:30:00.000-04:00

My God, my God, why have you forsaken me? Why are you so far from helping me, from the words of my groaning? O my God, I cry by day, but you do not answer; and by night, but find no rest. (Psalm 22: 1-2)

What does the crucifixion teach us? What did Jesus intend it to teach?

This life - with all its troubles - is to be cherished. "Take this cup from me."

Those whom we love and who love us will - despite every good intent - neglect, betray, and deny us (as we will also). But we can - and should - continue to love.

Religious authority can be mistaken. Sincere religious belief is sometimes blind to deep spiritual truths.

Political power will be misused. What is politically practical is often inconsistent with justice.

When we make choices that challenge accepted religious, political or social norms we will be mocked, threatened, and persecuted.

We are separated from God. Separation is an unavoidable corollary of freedom.

Self-conscious separation from our origin, purpose, and ultimate ground of being is painful. We should accept and learn from this reality.

While we are painfully separate from God, we are not far from God.

Ultimately we belong to God and we can return to God.

In praise and thanksgiving the realm of God is very close at hand.

What else can we learn?

2007-03-16T05:34:00.000-04:00

Then Jesus gave a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, ‘Truly this man was God’s Son!’ (Mark 15: 37-38)

He died. It was probably a combination of blood loss and aphixiation. During crucifixion it is increasingly difficult for the lungs to operate.

He died. May my death be less painful. But whether we die slowly of hunger, or fearfully in violence, or peacefully in our sleep... the end will come.

He died. In many respects he chose this way of death. He saw it coming. He did not resist. He did not seek to dissuade those who would put him to death.

He died. He was a teacher. His teaching was remarkable for the unexpected analogy and the pithy example. His greatest lesson was his way of death.

He died. No parable was sufficient. Words could not capture the meaning. Only a dramatic example had a chance of helping us understand.

2007-03-15T05:18:00.000-04:00

When some of the bystanders heard it, they said, ‘Listen, he is calling for Elijah.’ And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, ‘Wait, let us see whether Elijah will come to take him down.’ (Mark 15: 35-36)

The sound of the Aramaic for "my God" - Eloi - is similar to the Hebrew name Eliyah. Mark suggests the bystanders misunderstood Jesus.

Others were being crucified with Jesus. A bystander would hear their groans joined with the weeping of women gathered at the foot of the cross. Soldiers talking, perhaps laughing, might also be heard.

Even when the context was more condusive to hearing Jesus was often misunderstood. If Mark is right, in his last words Jesus pointed us to a well-known scripture. But many missed the clue.

Other gospels give us the sermon on the mount. The message Jesus offered there was full of paradox. At the end of his life Jesus is on another mount and chooses as his last words the opening of a profoundly paradoxical psalm.

We groan and we praise. We cry out in pain and sing our thanks. We are but worms and we are also chosen by God. We are on the edge of death and edging toward eternity. What are we to hear in this of the realm of God?

Above is Golgotha by Romare Bearden.

2007-03-14T05:28:00.000-04:00

When it was noon, darkness came over the whole land until three in the afternoon. At three o’clock Jesus cried out with a loud voice, ‘Eloi, Eloi, lema sabachthani?’ which means, ‘My God, my God, why have you forsaken me?’ (Mark 15: 33-34)

In agony Jesus cries out in Aramaic. In the gospels of Matthew and Mark these are his last words.

These are also the first words of Psalm 22, a song of lament and praise, pain and redemption entirely consistent with so much of Jesus' teaching.

The Hebrew for forsaken - used in Psalm 22 - has at least three characteristics: to depart or leave, to abandon or neglect, and to be let loose or set free.

With Psalm 22 as context, Jesus does not mean to say God has abandoned him. But Jesus is experiencing the freedom of being separate from God.

The price of freedom is reproach, trouble, and affliction. But even when separated from God, we reside within God's realm. In praise and trust we may still know God's justice.

You can read Psalm 22 online.

2007-03-13T04:26:00.000-04:00

In the same way the chief priests, along with the scribes, were also mocking him among themselves and saying, ‘He saved others; he cannot save himself. Let the Messiah, the King of Israel, come down from the cross now, so that we may see and believe.’ Those who were crucified with him also taunted him. (Mark 15: 31-32)

The chief priests were mostly sober and rational men. Their taunt, "so we may see and believe" was meant to be ironic. But it also reflected their worldview, they believed what could be observed.

The Temple priests were mostly Sadducees. As such the priests tended to be scriptural literalists, highly skeptical of interpretation. They rejected the immortality of the soul and the possibility of life after death. They considered the Pharisee's belief in the messiah a dangerous fantasy.

The chief priests were deeply committed to their inherited faith. But for them the faith was a rational system of ritual discipline and ethical behavior that rejected any mystical realm beyond their rational apprehension.

2007-03-12T04:14:00.000-04:00

Those who passed by derided him, shaking their heads and saying, ‘Aha! You who would destroy the temple and build it in three days, save yourself, and come down from the cross!’ (Mark 15: 29-30)

In the second chapter of John, during the cleansing of the temple, Jesus says, "Destroy this temple and in three days I will raise it up." This was remembered, if not understood.

I am a conservative. I would have been skeptical of Jesus during his ministry. I might have listened sympathetically. But most likely I would have seen him as impractical.

The crucifixion would have confirmed this judgment. Such a shameful and early death would have seemed proof-positive that Jesus had made a bad choice of his tactics.

I would have avoided Golgotha and would not - except perhaps to my wife - have said anything critical of Jesus. But my private thoughts would have joined in the derision.

Certainly I would not have understood that the temple to be raised in three days was the man now hanging naked and bloody on the hill outside the city.

Above is the Crucifixion of Christ by Matthias Grunewald.

2007-03-11T06:13:00.000-04:00

And with him they crucified two bandits, one on his right and one on his left. (Mark 15: 27)

Crucifixion was a common legal punishment in the Roman Empire. It was used for a range of crimes extending from highway robbery to forgery to treason. The lengthy, painful, and public death was seen as an effective deterrent.

Jesus was certainly not the first innocent to be crucified. The judicial process described by the gospels was considerably more intricate for Jesus than for most. An authoritative accusation was often sufficient to send a non-citizen to death.

There were also several examples of mass crucifixion. Early in the life of Jesus, following a zealot rebellion in Galillee, over 2000 had been crucified by the Roman governor Varus. Those crucified included children.

In the gospel of Matthew both of the bandits join in mocking Jesus. But in the Gospel of Luke while one joins in the abuse the other defends Jesus and asks, "Jesus, remember me when You come in Your kingdom!"

To which Jesus responds, "Truly I say to you, today you shall be with me in paradise." (Luke 23: 43) This bandit considered his own crucifixion deserved. Even so Jesus assured him a place in his kingdom.

2007-03-10T05:05:00.000-05:00

It was nine o’clock in the morning when they crucified him. The inscription of the charge against him read, ‘The King of the Jews.’ (Mark 15: 25-26)

The Gospel of John adds, "Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek. So the chief priests of the Jews were saying to Pilate, "Do not write, `The King of the Jews'; but that He said, `I am King of the Jews.' " Pilate answered, "What I have written I have written."

Michael Grant, making an historical - not a theological or spiritual - point has argued, "...every thought and saying of Jesus was directed and subordinated to one single thing, a difficult thing to put into words today: the realization of the Kingdom of God upon the earth." (Jesus: An Historian's Review of the Gospels, page 10)

This was not broadly understood during his ministry. It is very far from the focus that most of us bring to Jesus. Like the chief priests and prefect we bring our own meanings to Jesus, rather than listening carefully to what Jesus intended. Every day we can see self-proclaimed believers - including me - attach our own false claims to Jesus.

2007-03-09T05:06:00.000-05:00

And they crucified him, and divided his clothes among them, casting lots to decide what each should take. (Mark 15: 24)

The gospel writer almost certainly intends to remind his reader of Psalm 22:

For dogs have surrounded me;
A band of evildoers has encompassed me;
They pierced my hands and my feet.
I can count all my bones.
They look, they stare at me;
They divide my garments among them,
And for my clothing they cast lots.

It is a psalm that begins in anguish and ends in praise.

2007-03-08T05:15:00.000-05:00

Then they brought Jesus to the place called Golgotha (which means the place of a skull). And they offered him wine mixed with myrrh; but he did not take it. (Mark 15: 22-23)

The wine with myrrh was offered as an intoxicant to lessen the pain of impaling.

Jesus demurred. There are experiences that should be fully engaged. There are pains that we are to embrace wholly.

Too often - especially with pain - we seek to delay, deny, or diminish the experience. As a result the meaning can be lessened or lost.

Physical and spiritual pain can be a great teacher. But, if so, we must be open and attentive to the teaching.

In his first miracle Jesus changed water into wine to enhance the joy of a wedding.

At the last supper Jesus shared a cup of wine as the symbol of a transformative relationship.

In his final hours Jesus refused a cup of wine that would have lessened his engagement with reality.

2007-03-07T04:52:00.000-05:00

They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. (Mark 15: 21)

This passer-by was almost certainly a pilgrim from Libya in Jerusalem to celebrate Passover. There is no suggestion or tradition that Simon had prior experience with Jesus.

Simon did not offer to help. We cannot be sure if he felt empathy or indifference for Jesus. Most probably he was fearful for his own safety. There is an ancient tradition that in the confusion of the day Simon was crucified.

Whatever the case Simon was certainly transformed by being in the right (wrong?) place at the right (wrong?) time.

The most crucial moments in our lives can come uninvited, unwelcome, and full of fear. No matter what we choose our lives will never be the same.

May we choose to respond with whatever love and strength we can find, even when we unwillingly - or perhaps unwittingly - contribute to profound injustice.

2007-03-06T06:16:00.000-05:00

Then the soldiers led him into the courtyard of the palace (that is, the governor’s headquarters); and they called together the whole cohort. And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. And they began saluting him, ‘Hail, King of the Jews!’ They struck his head with a reed, spat upon him, and knelt down in homage to him. After mocking him, they stripped him of the purple cloak and put his own clothes on him. Then they led him out to crucify him. (Mark 15: 16-20)

In the Gospel of John after Pilate asks Jesus, "Are you the King of the Jews?" (Or perhaps, "You are King of the Jews?") Jesus responds, "My kingdom is not of this world. If my kingdom were of this world, then my servants would be fighting... but as it is, my kingdom is not of this realm." (John 18: 36)

Pilate seeks clarification, "So you are a king?" Jesus agrees. But whether the distinction regarding realms is understood by the Prefect is not clear. For the soldiers there is but one realm - this one - and the claim of Jesus is good cause for derision.

Too often the realm of Jesus is confused for our current realm. The result is absurdity, confusion, and tragedy. Jesus was not - is not - a reformer. His goal is more radical than reform. For Jesus our loyalty to the current realm must be replaced. Our ultimate loyalty is to another place. In this realm those who would be with Jesus are always aliens.

In many churches the stations of the cross commemorate the path to crucifixion. The first station is the condemnation by Pilate. An online version of the stations is available from the College of the Resurrection. Above is the Mocking of Christ by Giotto.

2007-03-05T06:12:00.000-05:00

But the chief priests stirred up the crowd to have him release Barabbas for them instead. Pilate spoke to them again, ‘Then what do you wish me to do with the man you call the King of the Jews?’ They shouted back, ‘Crucify him!’ Pilate asked them, ‘Why, what evil has he done?’ But they shouted all the more, ‘Crucify him!’ So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified. (Mark 15: 11-15)

Pontius Pilate is unusual in the gospels for his questions. What do you wish me to do? Why, what evil has he done? What have you done? (John 18: 35) Are you the King of the Jews? (Matthew 23:3)

The questions are disinterested. He is not asking Jesus to heal. He is not asking a question that might lead to a newly profound personal insight. Pilate is not using his questions to trap Jesus. The Prefect is asking the sort of questions that any reasonable person might ask. But disinterested questions are unusual.

In response to one of Pilate's questions the gospel of John has Jesus reply, "Everyone who is of the truth hears my voice." Pilate responds with yet another question, "What is truth?" (John 18: 38) Many have read this as an inauthentic and sneering retort to Jesus.

None of the gospels mention a translator. It is very unlikely that Pilate was speaking Aramaic. It is more likely that Pilate and Jesus were speaking to each other in Greek.

The gospel has Pilate ask "What is alethia (truth)?" The Greek suggests, how do we see, what is light, what is revealed? I do not hear a sneer in the Prefect's question. Rather, I hear the resignation that might be in the tone of a blind man asking, "How can I see what you see?"

Pilate believed that truth was beyond his reach. Instead, it was standing beside him.

2007-03-04T05:58:00.000-05:00

Now at the festival he used to release a prisoner for them, anyone for whom they asked. Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. So the crowd came and began to ask Pilate to do for them according to his custom. Then he answered them, ‘Do you want me to release for you the King of the Jews?’ For he realized that it was out of jealousy that the chief priests had handed him over. (Mark 15: 6-10)

The Roman Prefect determined that Jesus presented no threat to his authority. He then attempted to use the charges against Jesus to his political advantage.

According to Luke's gospel since Jesus was a Galilean Pilate sent Jesus to Herod for disposition. This gesture of deference was well-received. "Now Herod and Pilate became friends with one another that very day; for before they had been enemies with each other." (Luke 23: 12)

Herod - also finding nothing offensive in Jesus - sent him back to the Prefect. Then Pilate attempted to curry the crowd's favor by releasing him in a very public gesture of rebuke to the religious establishment. Pilate may well have been thinking of the crowd's triumphal reception of Jesus just a few days earlier.

The Romans were expert at ruling through the manipulation of contending forces. Don't let any group become too powerful. Don't totally alienate any group that has real power. Play them off one another. Position your own authority as the decisive element.

Pilate had, however, misread the attitude of the crowd - or perhaps the influence of the religious establishment - and his attempt to separate the crowd from the Temple leaders was not successful. The Romans also tended to be realists. If the tactic is not working give it up.

In the end Pilate's indifference to Jesus - whether man or prophet - combined with the religious establishment's offended self-righteousness, and the crowd's readiness to be manipulated to produce the death sentence. If any one element - political indifference, religious self-righteousness, or mass psychology - had been otherwise the innocence of Jesus might have prevailed.

Given the history of humankind Jesus may well have been confident of his forthcoming death. But this does not mean God had removed the possibility of humans making just choices. On that Friday long-ago all of the parties made predictable choices that reflected a narrow sense of immediate self-interest. And so it remains most often for us.

2007-03-03T06:04:00.000-05:00

As soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. They bound Jesus, led him away, and handed him over to Pilate. Pilate asked him, ‘Are you the King of the Jews?’ He answered him, ‘You say so.’ Then the chief priests accused him of many things. Pilate asked him again, ‘Have you no answer? See how many charges they bring against you.’ But Jesus made no further reply, so that Pilate was amazed. (Mark 15: 1-5)

The Gospel of Luke provides a slightly different chronology and a specific set of charges. According to Luke 27 the Chief Priests told the Roman Prefect, "We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King."

What the accusers authentically - if inaccurately - perceived as blasphemous to God, they twisted into a charge of political sedition. Those making the charges were confident that Jesus was misleading the nation. Jesus had admitted to being the Son of Man. Given the common understanding of the Messiah role this could be honestly characterized as a king. The issue of taxes was at best over-reaching, but the accusers may well have convinced themselves that this too was true.

I perceive that Jesus was hauled before an "executive committee" of the Sanhedren. This was not the whole council, but it was a smaller set recognized as having authority to act on behalf of the council. While this group was probably predisposed against Jesus, there was enough concern for due process and quality of evidence that, according to the gospel accounts, if Jesus had said nothing there was insufficient cause for action.

But when Jesus claimed to be the Son of God this was profoundly offensive. They were sure that under their laws he deserved to die. But they no longer had authority to put a criminal to death. The Roman's had taken away this authority and held it for their own purposes. I expect someone or maybe two or three were assigned to draft an indictment that could be taken to the Romans.

It was now very late. They had been up all night. They were convinced of their own righteousness and the guilt of Jesus. They drafted charges that translated their authentic concerns into a framework that would best persuade the Roman Prefect to take action consistent with what they were certain represented a just outcome.

What I read seems very familiar to me. These are not self-consciously evil men exulting in treacherous action. Rather, these are men jealous of their honor and propriety. They are scrupulous in their understanding of right and wrong. They are committed to operating within the bounds of a system which they perceive as being committed to justice and truth.

They are also convinced of their own righteousness. When we reduce the adversaries of Jesus to the simply evil we are being inattentive to scripture, unfair to them, and - most importantly -way too easy on ourselves.

Above is Christ before Pilate by Duccio di Buoninsegna.

2007-03-02T05:02:00.000-05:00

While Peter was below in the courtyard, one of the servant-girls of the high priest came by. When she saw Peter warming himself, she stared at him and said, ‘You also were with Jesus, the man from Nazareth.’ But he denied it, saying, ‘I do not know or understand what you are talking about.’ And he went out into the forecourt. Then the cock crowed. And the servant-girl, on seeing him, began again to say to the bystanders, ‘This man is one of them.’ But again he denied it. Then after a little while the bystanders again said to Peter, ‘Certainly you are one of them; for you are a Galilean.’ But he began to curse, and he swore an oath, ‘I do not know this man you are talking about.’ At that moment the cock crowed for the second time. Then Peter remembered that Jesus had said to him, ‘Before the cock crows twice, you will deny me three times.’ And he broke down and wept. (Mark 14: 66-72)

In Sunday School classes and Passion Plays this moment is nursed for every bit of pathos.

But what were Peter's options? This was clearly not the time and place for a stirring public defense of Jesus.

The safer and more honest choice might have been to depart upon first being recognized.

But in staying Peter finally came to a crucial spiritual insight.

Before this horrible night there is very little evidence that Peter understood his fears. After this night Peter is much more self-aware.

By taking responsiblity for his own choices and remembering the words of Jesus he began a new journey of spiritual growth.

It is often our failures - much more than our success - that opens our hearts and minds to God.

2007-03-01T04:09:00.000-05:00

Then the high priest stood up before them and asked Jesus, ‘Have you no answer? What is it that they testify against you?’ But he was silent and did not answer. Again the high priest asked him, ‘Are you the Messiah, the Son of the Blessed One?’ Jesus said, ‘I am; and “you will see the Son of Man seated at the right hand of the Power”, and “coming with the clouds of heaven.” ’ Then the high priest tore his clothes and said, ‘Why do we still need witnesses? You have heard his blasphemy! What is your decision?’ All of them condemned him as deserving death. Some began to spit on him, to blindfold him, and to strike him, saying to him, ‘Prophesy!’ The guards also took him over and beat him. (Mark 14: 60-65)

Blasphemy is a charge that - until recently - seemed consigned to another time and place. A combination of tolerance and indifference had softened Western culture's sense of the blasphemous.

The Greek - blasphemos - is slander and abuse aimed at anyone. In what way did the Chief Priest perceive that the response of Jesus was insulting to God?

Standing before the Chief Priest was a poor Galilean peasant. He was either too cowardly or too stupid to defend himself against contradictory charges. But he did claim to be the Son of God.

At the very least this was contrary to the Chief Priest's own vision of God. As he participated in the ceremonies of the Temple the Chief Priest was not worshiping the father of a peasant.

We are often insulted when our preconceptions are threatened. Rather than reconsider our preconceptions we are more likely to attack the perceived threat.

2007-02-28T05:03:00.000-05:00

Now the chief priests and the whole council were looking for testimony against Jesus to put him to death; but they found none. For many gave false testimony against him, and their testimony did not agree. Some stood up and gave false testimony against him, saying, ‘We heard him say, “I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.” ’But even on this point their testimony did not agree. (Mark 14: 55-59)

At the beginning of this chapter Mark related that the chief priests and scribes were seeking to kill Jesus, but not during the Passover.

Perhaps it was the opportunity presented by Judas, but for whatever reason they have moved ahead with their plans.

The evidence presented before those gathered at the palace of the chief priest suggests they are not fully prepared. Even by the low standards of a secret trial the witnesses are unable to present credible evidence of serious wrong.

Urgency is an uncommon - even inconsistent - characteristic of God. Patience is the much more common model of Godly behavior.

God calls us to be engaged, attentive, responsive, and in full relationship. But when we feel the tug of urgency, this is unlikely to originate with God.

Above is the Trial of Jesus by Antonia Mastrocristina Sirena.

2007-02-27T05:19:00.000-05:00

They took Jesus to the high priest; and all the chief priests, the elders, and the scribes were assembled. Peter had followed him at a distance, right into the courtyard of the high priest; and he was sitting with the guards, warming himself at the fire. (Mark 14: 53-54)

Peter seems to have circled around. As the crowd of temple police and assorted others march Jesus through the night, we can envision Peter skittering behind.

From Gethsemane it is a short walk to the walls of Jersusalem. Once inside the gate Peter would have blended with the curious who joined the procession.

Mark's choice of language has led most scholars to conclude that this was not a meeting of the Sanhedrin or Chief Religious Council. The Sanhedrin met in the Chamber of Hewn Stone within the temple grounds and was not chaired by the Chief Priest.

The anonymity of the crowd restored Peter's confidence. His love for Jesus called him to keep as close as possible.

The night was cold, the risk was significant, but Peter followed his heart into the courtyard of his adversaries.

2007-02-26T05:28:00.000-05:00

A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, but he left the linen cloth and ran off naked. (Mark 14: 51-52)

Only Mark includes this rather strange - even comical - scene of a youth being unwrapped.

Without any real evidence tradition has generally identified the young man as John, known as the youngest of the disciples, or as Mark.

Why the young man was wandering about half-dressed in the middle of night is a reasonable question. But no answer is suggested.

It is certainly an image of vulnerability. Even in his vulnerability the young man attempted to follow Jesus. But he too fled to safety.

It is a stretch, but the Greek for linen can also mean shroud, as in a death shroud. Perhaps Mark perceived in this a premonition of Jesus escaping the shroud.

At left is a detail from the Betrayal of Christ by Giuseppe Cesari.

2007-02-25T05:34:00.000-05:00

But one of those who stood near drew his sword and struck the slave of the high priest, cutting off his ear. Then Jesus said to them, ‘Have you come out with swords and clubs to arrest me as though I were a bandit? Day after day I was with you in the temple teaching, and you did not arrest me. But let the scriptures be fulfilled.’ All of them deserted him and fled. (Mark 14: 47-50)

Only John identifies Peter as the one who drew his sword. Only Luke tells us that Jesus healed the slaves ear. The scene and dialogue is just a bit different in each of the gospels.

But all the gospels agree that Jesus insisted on avoiding further violence. Each of the gospels tell us that Jesus perceived this was the time to fulfill God's intent.

When they could not fight, the disciples ran away. Fight or flee is our instinct. Jesus demonstrates there are other options.

Above is a detail from Francisco Goya's Saturn Devouring His Son.

2007-02-24T05:32:00.000-05:00

Immediately, while he was still speaking, Judas, one of the twelve, arrived; and with him there was a crowd with swords and clubs, from the chief priests, the scribes, and the elders. Now the betrayer had given them a sign, saying, ‘The one I will kiss is the man; arrest him and lead him away under guard.’ So when he came, he went up to him at once and said, ‘Rabbi!’ and kissed him. Then they laid hands on him and arrested him. (Mark 14: 43-46)

The Gospel of Luke adds a response by Jesus, "Judas, would you turn in the son of Adam with a kiss?" (Luke 22: 48). Matthew has him say, "Look friend, what are you doing here?" In John the crowd is brought to the garden by Judas, but he does not identify Jesus.

The kiss is traditionally understood as a final deceit. I am not so sure. For a few the kiss is seen as evidence that Jesus and Judas were engaged in a common undertaking. I am not ready to go so far. Conspiracy does not easily fit with my experience of Jesus.

In my experience love and betrayal are not exclusive. They can coexist. It is, in fact, the coexistence that makes possible betrayal. Do we "betray" our enemies? No, we betray those whom we love, those with whom we are in relationship.

Betrayal is not necessarily evidence that love is absent. It is evidence of a conflict. Even if Judas loves Jesus, his love is distracted by other commitments, desires, and goals. The love is not - yet - whole. Love often breaks apart before it brings together.

Betrayal is often evidence of an effort to resolve the conflict. It is often an effort to impose a resolution on a relationship. But that is not how love works. Wholeness is not imposed. Wholeness is nurtured through mutuality, blending, and deference.

2007-02-23T05:29:00.000-05:00

The hour has come; the Son of Man is betrayed into the hands of sinners. Get up, let us be going. See, my betrayer is at hand.’ Immediately, while he was still speaking, Judas, one of the twelve, arrived; and with him there was a crowd with swords and clubs, from the chief priests, the scribes, and the elders. (Mark 14: 41-43)

The hour has come. The time has arrived. This is the moment.

Jesus was always sensitive to timing. This is profoundly different than being fixated on time.

Many of us - certainly I do - are careful in organizing how we expend time.

Jesus did not organize time. He engaged in relationships.

But he was very aware of a moment ripe for healing, laughing, learning and sacrifice.

2007-02-22T05:35:00.000-05:00

He came and found them sleeping; and he said to Peter, ‘Simon, are you asleep? Could you not keep awake one hour? Keep awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.’ And again he went away and prayed, saying the same words. And once more he came and found them sleeping, for their eyes were very heavy; and they did not know what to say to him. He came a third time and said to them, ‘Are you still sleeping and taking your rest? Enough! (Mark 14: 37-41)

We understand Jesus to be of one being with the Father, begotten, not made. But at Gethsemene the humanness of Jesus brought him to a very lonely place.

He offers his own prayer to be spared the time of trial. There was, evidently, no immediate response.

Jesus was, perhaps, unaccustomed to this loneliness. He reached out to his friends. But they had already left him, falling into sleep.

Jesus returned to prayer. Once again asking, "‘Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want."

Once again, no clear response or at least no response Jesus was ready to hear. Once again he found his friends asleep. Jesus was alone in his urgency.

I appreciate the translators simple use of "Enough!" But given the context the original Greek may suggest something more than exasperation.

The verb is apecho, a compound of ap, meaning to separate or take away, and echo, meaning to have, to hold, to possess, and especially to hold or find one's self.

It can sometimes be a sense of separation that brings us to better understand our most important relationships.

Above is Separation by Edvard Munch.

2007-02-21T05:24:00.000-05:00

They went to a place called Gethsemane; and he said to his disciples, ‘Sit here while I pray.’ He took with him Peter and James and John, and began to be distressed and agitated. And he said to them, ‘I am deeply grieved, even to death; remain here, and keep awake.’ And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. He said, ‘Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want.’ (Mark 14: 32-36)

This element of the story is crucial to my understanding of Jesus.

Was Jesus human or divine? This was a key question that divided the early church. The Council of Nicea (325 AD) decided on both in perfect balance. Intellectually I find that a reasonable position.

But emotionally I am inspired by the human Jesus.

The struggle at Gethsemene is, perhaps, the most human moment of Jesus' life captured by scripture. We are divided creatures. There is a part of us that is begotten, not made. There is an aspect of us that is of one substance with God.

But we have also been created as separate and free.

In this shared and separate identity is the origin of our greatest struggle. In attempting to resolve this struggle Jesus was deeply grieved even to the point of death. This is our story. This is our struggle as well.

The resolution, as Jesus demonstrates, is freely choosing God's intent.

2007-02-20T05:45:00.000-05:00

Peter said to him, ‘Even though all become deserters, I will not.’ Jesus said to him, ‘Truly I tell you, this day, this very night, before the cock crows twice, you will deny me three times.’ But he said vehemently, ‘Even though I must die with you, I will not deny you.’ And all of them said the same. (Mark 14: 29-31)

The gospels give us a fuller picture of Peter than any character other than Jesus. We know he was the owner of a fishing boat, married, and originally from Bethsaida. His father's name was Jonah. Jesus gave him the nick-name Peter. He was originally called Simon.

Peter was present for all of the great moments of Jesus' ministry. He was, for example, specially chosen to climb the mountain and experinence the transfiguration. Peter was especially spontaneous, enthusiastic, and open.

His weakness was a fear of death. Peter tried to convince Jesus that death was not particular to his mission. (Mark 8: 32) When Jesus came walking across the water Peter's first response was - successfully - to walk across the water toward Jesus. But his second response was fear. (Matthew 14: 22-32)

Despite this fear - and clear risks - after Jesus was arrested Peter followed his teacher even into the court of the High Priest. As we will soon read, he stayed in harms-way after being recognized. The gospels suggest Peter was the only disciple to take this risk.

Peter had many strengths. His intentions were consistently good. He did his best. Jesus knew Peter's limits. I hear Jesus encouraging Peter to be self-aware of his limits. But in any case, Jesus loved Peter no less because of his limitations.

2007-02-19T05:14:00.000-05:00

When they had sung the hymn, they went out to the Mount of Olives. And Jesus said to them, ‘You will all become deserters; for it is written,“I will strike the shepherd, and the sheep will be scattered.” But after I am raised up, I will go before you to Galilee.’ (Mark 14: 26-28)

The Greek - skandalizo - suggests something worst than desertion. This is behavior that causes others to fear, offend and fail. Not only will the disciples desert Jesus, but they will lead others in betrayal.

Especially when connected with the quotation from Zechariah this is a prediction that most will fall away. The prophet says that those few left are also sinners and will be put to a terrible test of purification. But Zechariah also promises redemption: "They will call on My name, And I will answer them; I will say, `They are My people,' And they will say, `The Lord is my God.' " (Zechariah 13:9)

I fall away and cause others to fail. I betray and others follow me. Most of us - like the disciples - are unable to fulfill our earnest intentions of faithfulness and love. Again and again we learn that we do not earn God's love and blessing. But it is ours to accept in humility and thankfulness.

The final hymn sung at the Passover meal, referenced by Mark, was almost certainly Psalm 118. Following are the closing lines.

The stone the builders rejected has become the capstone;
the Lord has done this, and it is marvelous in our eyes.
This is the day the Lord has made; let us rejoice and be glad in it.
O Lord, save us; O Lord, grant us success.
Blessed is he who comes in the name of the Lord.
From the house of the Lord we bless you.
The Lord is God, and he has made his light shine upon us.
With boughs in hand, join in the festal procession up to the horns of the altar.
You are my God, and I will give you thanks;
You are my God, and I will exalt you.
Give thanks to the Lord, for he is good; his love endures forever.

Above is the Prophet Zechariah from the Sistine Chapel by Michelangelo.

2007-02-18T05:23:00.000-05:00

While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, ‘Take; this is my body.’ Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, ‘This is my blood of the covenant, which is poured out for many. Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.’ (Mark 14: 22-25)

Judas is still at the table as the bread and wine are distributed. Mark also tells us that all of them drank from it.

The gospels are clear that Jesus knew that Judas - and all the others - would betray him. Yet Jesus blessed the bread and wine and shared it with them.

Earlier this week seven leaders of the Anglican church determined not to share Holy Eucharist with the Presiding Bishop of the Episcopal Church.

Jesus shared even with those who would deny him and give him up to crucifixion. By that standard, who is to be excluded from this memorial meal?

We can choose to exclude ourselves. Jesus is ready to welcome all.

The Church of Nigeria offered an explanation for the action of the seven who did not share in the Eucharist.

2007-02-17T05:15:00.000-05:00

When it was evening, he came with the twelve. And when they had taken their places and were eating, Jesus said, ‘Truly I tell you, one of you will betray me, one who is eating with me.’ They began to be distressed and to say to him one after another, ‘Surely, not I?’ He said to them, ‘It is one of the twelve, one who is dipping bread into the bowl with me. For the Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.’ (Mark 4: 17-21)

Matthew duplicates this scene. Luke does not deal specifically with Judas at the Passover meal. John offers a much more ambiguous account.

The issue is betrayal. The Greek translated above as betray is paradidomi. In other translations it is rendered as "turned in" or "given up."

Didomi is to give, grant, furnish, commit, or reward. The meaning of the preposition para depends on context. It suggests from, by, besides or near.

In the New Testament paradidomi almost always suggests some sort of betrayal. But there are exceptions. In John 19:30 we read, "Therefore when Jesus had received the sour wine, He said, "It is finished!" And He bowed His head and gave up (paradidomi) His spirit."

In his first letter to the Corinthians Paul writes, "No I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered (paradidomi) them to you."

Paradidomi involves giving something to another. The critical issue of context is a matter of relationship. Jesus gives up his spirit to One with whom he is already in relationship. Paul delivers the traditions as a step in establishing a relationship between the Corinthians and many others already engaging the traditions.

Betrayal is when we give away that which is not within our power to unilaterally deliver. If we give away as a means to step out of relationship, we are engaged in betrayal. We can also give away as a means of deepening the relationship.

2007-02-16T05:36:00.000-05:00

On the first day of Unleavened Bread, when the Passover lamb is sacrificed, his disciples said to him, ‘Where do you want us to go and make the preparations for you to eat the Passover?’ So he sent two of his disciples, saying to them, ‘Go into the city, and a man carrying a jar of water will meet you; follow him, and wherever he enters, say to the owner of the house, “The Teacher asks, Where is my guest room where I may eat the Passover with my disciples?” He will show you a large room upstairs, furnished and ready. Make preparations for us there.’ So the disciples set out and went to the city, and found everything as he had told them; and they prepared the Passover meal. (Mark 14: 12-16)

Gedaliah Alon has written, "The festive and solemn meal on Passover eve is a high point in the religious life of the Jew, an annual climax in the people's spiritual self-awareness. It is freighted with collective historical memories of the birth of the nation, and its march to freedom. Faith in the future redemption and longing for it, the sanctity and radiance of the occasion, the initimate fellowship which binds all Jews to one another - all these are fully expressed in the Seder, and have come down to us much as they were in the pre-destruction times."

Jesus came originally to redeem the lost sheep of Israel. He died a devout Jew. His followers continued as devout Jews, seeing themselves as a reform movement within Judaism. The crucifixion of Jesus during Passover has forever linked the common spiritual descendents of Abraham. It has often been a tragic relationship, especially in the mid-Twentieth Century.

In this new century another tragedy threatens. Jews and Christians are increasingly demonized by some Muslims, and some Jews and Christians join in demonizing Islam. Yet all claim descent from Abraham and all honor Moses. Both Christians and Muslims believe that Jesus will return in glory at the end of ordinary time. While details of belief and practice are different, all three traditions focus on loving God and neighbor.

Alon is quoted from The Jews in Their Land in the Talmudic Age, Harvard, 1980. The graphic is from a Turkish Islamic text depicting Jesus ascending into heaven.

2007-02-15T04:51:00.000-05:00

Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. When they heard it, they were greatly pleased, and promised to give him money. So he began to look for an opportunity to betray him. (Mark 14: 10-11)

Was Judas so repulsed by the woman's extravagance and the seemingly self-indulgent response of Jesus that this pushed him to betrayal?

Or was he only doing as Jesus had instructed, as suggested by a recently uncovered ancient text?

The speculation regarding Judas is endless. Any confident conclusion is beyond what we are given in scripture.

Judas was not, however, the only one to betray Jesus. Peter would deny him. The crowd would turn on him.

I often betray Jesus by twisting his teaching to my purposes or simply ignoring his purposes.

More on the Gospel of Judas is available from National Geographic.

2007-02-14T05:25:00.000-05:00

But Jesus said, ‘Let her alone; why do you trouble her? She has performed a good service for me. For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me. She has done what she could; she has anointed my body beforehand for its burial. Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her.’ (Mark 14: 16-17)

We return to Bethany and the woman's annointment of Jesus.

We are to love one another. We are to care for the poor, protect the weak, pursue justice, and practice mercy. It is good to be deliberate in our love.

We are to love one another. We are to be with one another, enjoy one another, embrace, sing, and dance together. It is good to be spontaneous in our love.

What the translator has rendered as "good service" is kalos ergon. This is an act that is excellent, beautiful, admirable, genuine, and honorable.

For Aristotle kalos is virtuous activity, that which fulfills our essential nature. It is beauty in action. It a spontaneous expression of Truth.

2007-02-13T05:11:00.000-05:00

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)

A retrospective: Yesterday I was reading a 19th Century study of Venetian architecture. The author was discussing the sculpture representing the Fall of Man on the southwestern corner of the Doges Palace (shown above). The author called this the "Fig-tree Angle."

There is a tradition - unknown to me until yesterday - that the forbidden fruit of Genesis is the fig. This is an especially strong tradition in the oldest Talmudic texts. Both Simon bar Yochai and Nechemiah argue that the fig was the Tree of Knowledge.

If this was also the tradition of Jesus does it point to a different understanding of Mark 11? Has the Fall of Adam and Eve been overturned? Does the withering of the fig represent the power of Jesus to restore humankind to our original condition an purpose?

Previous posts on the fig tree can be accessed here.

2007-02-12T04:58:00.000-05:00

While he was at Bethany in the house of Simon the leper, as he sat at the table, a woman came with an alabaster jar of very costly ointment of nard, and she broke open the jar and poured the ointment on his head. But some were there who said to one another in anger, ‘Why was the ointment wasted in this way? For this ointment could have been sold for more than three hundred denarii, and the money given to the poor.’ And they scolded her. (Mark 14: 3-5)

Similar settings are found in Matthew and John. In the Gospel of John the woman is Mary, sister of Martha and Lazarus.

The perfumed ointment was worth the equivalent of a full years income for most workers. The extravagence might offend many of us.

But what is appropriate to give Jesus? What is inappropriate? How do we respond to his extravagent love?

2007-02-11T05:28:00.000-05:00

It was two days before the Passover and the festival of Unleavened Bread. The chief priests and the scribes were looking for a way to arrest Jesus by stealth and kill him; for they said, ‘Not during the festival, or there may be a riot among the people.’ (Mark 14: 1-2)

The seven day festival of Pesach or Passover commemorates the freeing of the children of Israel from Egypt. Jerusalem would have been crowded with many pilgrims arriving to celebrate the festival in the Temple.

A central ritural of the festival was the sacrificial lamb or korban pesach. Exodus 12:3 commands the setting aside of a lamb or kid to be slaughtered at the Temple on the day before Passover. The blood of the animal was used to mark the lintels and doorposts, as in the Exodus story.

On the first evening of Passover family and friends would gather to eat of the lamb and remember how their ancestors in Egypt had been protected and freed.

Since the destruction of the Temple many Jews - especially Ashkenazi - have refrained from eating lamb or goat meat during Passover.

The Gospel of John - but not Mark, Matthew, or Luke - presents Jesus as a new korban pesach.

2007-02-10T04:22:00.000-05:00

‘But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. Beware, keep alert; for you do not know when the time will come. It is like a man going on a journey, when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch. Therefore, keep awake—for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, or else he may find you asleep when he comes suddenly. And what I say to you I say to all: Keep awake.’ (Mark 13: 32-37)

Keep alert is a better translation than keep awake. The Greek is gregoreuo. This is to watch, be attentive, or to be vigilent.

A watch was often assigned to guard a camp or a town. The watchman would awaken others if a threat was seen.

Gregoreuo is derived from egeiro which means to arouse. The verb could be used to awaken people or erect buildings.

To be alert requires sleep. To keep a good watch we must work with others so some will keep watch while others sleep.

And rather than watch for threats, we are to keep watch for our kurios (master), the one to whom we belong.

Above is the Night Watch by Rembrandt van Rijn.

This week controversy once again brewed around the site of the ancient temple, and violence is increasing according to news reports.

2007-02-09T03:48:00.000-05:00

‘From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. So also, when you see these things taking place, you know that he is near, at the very gates. Truly I tell you, this generation will not pass away until all these things have taken place. Heaven and earth will pass away, but my words will not pass away. (Mark 13: 28-31)

Four of his disciples asked when the temple would be thrown down.

It would be thrown down after many falsely claim to share the identity of Jesus. It would happen after wars and rumours of wars.

It would happen after earthquakes and famines. It would happen after Peter, James, John, and Andrew (and others) are persecuted and betrayed.

It would happen after the good news is shared widely among all peoples.

It would happen after the prophecy of Daniel is fulfilled and false prophets have arisen. It would happen before the present generation has passed away.

Some of those alive when Jesus walked and talked with his disciples survived to see the destruction and desecration of the Temple.

After all of this the sun, moon, and stars will darken and then God will gather the chosen from the farthest ends of earth and heaven.

2007-02-08T04:31:00.000-05:00

‘But in those days, after that suffering,the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken. Then they will see “the Son of Man coming in clouds” with great power and glory. Then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven. (Mark 13: 24-27)

The language is very similar to apocalyptic imagery used in Daniel, Isaiah, Ezekiel, Joel, and non-canonical sources. It does not, however, precisely quote any of these sources.

Mark also departs from tradition in the source of suffering. In much of the Old Testament God is the source of purifying challenges.

The answer Jesus gives Peter, James, John, and Andrew suggests that suffering comes at the hands of earthly powers. It is "after the suffering" that the Son of Man comes and gathers his elect.

The elect is a common translation of the Greek eklectos. We have - especially with the help of John Calvin - come to understand this as a rather small group.

The literal meaning of the Greek is "from" (ek) the "called" or the "spoken" (lego). It is the Greek from which the English eclectic is derived.

It would be as accurate to translate the last sentence above as "to gather those who have been called from the four winds..."

I wonder if those gathered will be considerably more eclectic than Calvin envisioned while sitting by the fire in Geneva.

2007-02-07T05:20:00.000-05:00

‘But when you see the desolating sacrilege set up where it ought not to be (let the reader understand), then those in Judea must flee to the mountains; someone on the housetop must not go down or enter the house to take anything away; someone in the field must not turn back to get a coat. Woe to those who are pregnant and to those who are nursing infants in those days! Pray that it may not be in winter. For in those days there will be suffering, such as has not been from the beginning of the creation that God created until now, no, and never will be. And if the Lord had not cut short those days, no one would be saved; but for the sake of the elect, whom he chose, he has cut short those days. And if anyone says to you at that time, “Look! Here is the Messiah!” or “Look! There he is!”—do not believe it. False messiahs and false prophets will appear and produce signs and omens, to lead astray, if possible, the elect. But be alert; I have already told you everything. (Mark 13: 14-23)

Matthew identifies the abomination as that referenced in the ninth chapter of Daniel. The character of this abomination is not clear to me.

A century after the crucifixion, sixty-plus years after the destruction of the Second Temple, and sixty to seventy years after the origin of Mark's gospel the Roman Emperor Hadrian ordered the rebuilding of Jerusalem.

The Emperor's plans included the construction of a Hellenistic acropolis where the Temple had stood. In the year 131 a ground-breaking ceremony was held.

These plans, abusive taxation, and a decree abolishing circumcision led to another - final - Jewish revolt in Palestine in the year 132.

The supreme religious council proclaimed Simon Bar Kokhba as Messiah. The revolt was initially successful and self-rule was reestablished for about 30 months.

According to the Third Century historian Cassius Dio the Roman legions killed 580,000 Jews in the process of reestablishing authority. Jerusalem was rebuilt as a Graeco-Roman city which Jews were forbidden to enter.

To the inhabitants of Jerusalem and anyone who cared about them, the abomination of Daniel must have seemed entirely fulfilled.

Above is a coin celebrating Hadrian as the founder of the new city of Aelia Capitolina, replacing Jerusalem.

2007-02-06T05:05:00.000-05:00

‘As for yourselves, beware; for they will hand you over to councils; and you will be beaten in synagogues; and you will stand before governors and kings because of me, as a testimony to them. And the good news must first be proclaimed to all nations. When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at that time, for it is not you who speak, but the Holy Spirit. Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; and you will be hated by all because of my name. But the one who endures to the end will be saved. (Mark 13: 9-13)

"You will be hated by all because of my name." For the Greeks, Judeans, and many cultures a name is more than a label, it is a key to an individual's essential nature.

The Greek for name is onoma. It is derived from ginosko meaning to learn to know, to perceive, to understand, to become intimate with.''

We are to be careful in considering the claims of anyone who says they come in the name of Jesus. We are to use our intelligence and discernment to examine the claims.

Such discernment begins in a familiarity with the Jesus we know through scripture. Here is the best benchmark we can find.

Clearly the whole Jesus is not contained in finite scripture. But whether in prayer or the persuasion of others we perceive a Jesus who is inconsistent with scripture, we should be very cautious.

2007-02-05T06:13:00.000-05:00

When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, ‘Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?’ Then Jesus began to say to them, ‘Beware that no one leads you astray. Many will come in my name and say, “I am he!” and they will lead many astray. When you hear of wars and rumours of wars, do not be alarmed; this must take place, but the end is still to come. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs. (Mark 13: 3-8)

We should not be alarmed by wars, or earthquakes, or famines. But we should be very cautious of being led astray.

Many will come claiming the identity of Jesus. Many will come who seem similar to Jesus. Many will come exploiting our expectations of Jesus for their own purposes.

But they will mislead. The Greek is planao. This word is uncommon in the New Testament. The only other use in Mark was examined here on January 28.

This Greek verb is used most often - eight times - in the Book of Revelation. The use there is very consistent with the warning Jesus gives above.

They will cause us to roam, to wander, to lose direction, and to abandon purpose. They will uproot us and detach us from where we ought to be.

In my judgment the translator above has obscured an important teaching on how we can avoid being misled. "Beware that no one leads you astray," writes the translator.

The Greek is Blepo me tis planao. This can also be understood as, "See, perceive, carefully observe, consider, contemplate, use discernment so that no one misleads you."

2007-02-04T04:58:00.000-05:00

As he came out of the temple, one of his disciples said to him, ‘Look, Teacher, what large stones and what large buildings!’ Then Jesus asked him, ‘Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.’ (Mark 13: 1-2)

We are within days of Good Friday. Most scholars place the death of Jesus in or close to the year 29. The temple would be thrown down forty-one years later.

The Temple of Solomon was destroyed by the Babylonians in 586 BC. The Second Temple had been erected under Zerubbabel and considerably expanded by Herod the Great.

Coincident with the life of Jesus was the rise of an anti-Roman, pro-independence movement called the Zealots. In the year 66 the Zealots led a revolt that - after initial success - resulted in nearly total defeat and destruction of the temple in the the year 70.

In the years 132-135 a second Jewish revolt against the Romans resulted in the entire city of Jerusalem being destroyed and rebuilt as Aelia Capitolina. There is some evidence of temples to Jupiter and Aphrodite being built where the Jewish temple once stood.

In about 690 the Islamic rulers of Jerusalem began construction of what would become the Al-Aqsa Mosque, which continues to stand on the site.

Above is a relief from the Arch of Titus showing a victory parade of Temple booty.

2007-02-03T04:54:00.000-05:00

He sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. A poor widow came and put in two small copper coins, which are worth a penny. Then he called his disciples and said to them, ‘Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.’ (Mark 12: 41-44)

Mark is usually more interested in action than plot. But the Widow's Mite closes a chapter with a consistent theme.

We live in the creator's vineyard. But those entrusted with care of the vineyard have rejected their relationship with the creator. God is coming to claim what is due.

What do we owe the world? What is due God? "Give the emperor the things that are the emperor's, and to God the things that are God's."

What things are God's? God is due our love "with all your heart and all your soul, and with all your strength." And God expects that we will love our neighbor as ourself.

God is due "everything she had, all she had to live on."

2007-02-02T04:48:00.000-05:00

As he taught, he said, ‘Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the market-places, and to have the best seats in the synagogues and places of honour at banquets! They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation. (Mark 12: 38-40)

Luke has an almost identical passage. But the critique by Jesus of scribes in Luke and Mark is mild compared to Matthew's treatment. There it becomes a powerful condemnation of self-righteousness and pride as the greatest of impediments to experiencing the reign of God.

Jesus was empathetic and forgiving of nearly every sin he encountered. Jesus would extravagantly welcome the one who had wandered. In many cases Jesus would actively search for the "lost sheep."

But self-righteousness is unforgiveable. Self-righteousness replaces the true God and true self with an idol of a false self and false god. The self-righteous must recognize this trap before God can help them escape.

2007-02-01T06:00:00.000-05:00

While Jesus was teaching in the temple, he said, ‘How can the scribes say that the Messiah is the son of David? David himself, by the Holy Spirit, declared,“The Lord said to my Lord, ‘Sit at my right hand, until I put your enemies under your feet.’ ”David himself calls him Lord; so how can he be his son?’ And the large crowd was listening to him with delight. (Mark 12: 35-37)

In Judea it was commonly understood that the Messiah would be a descendent of King David. The gospel of Matthew goes to some length to demonstrate that Jesus was descended from David.

The Davidic succession was not as important outside Judea. Elsewhere, for example, others expected Moses to return. But in the City of David the return of the King had become the great symbol of national and spiritual renewal.

The national and spiritual were fully entwined. Spiritual restoration was expected to result in national success. National independence and power was seen as proof of spiritual renewal and divine blessing.

King David was remembered not so much for his psalm writing or harp playing as for his military prowess and presiding over national glory. For 1000 years the Davidic myth had grown with each year's passing.

Why do you believe this, Jesus asks. If this is true, how do you explain Psalm 110? How is your belief consistent with scripture? Matthew writes, "And no one was able to answer him a word... (Matthew 22: 46)

Above is an image of David from a medieval manuscript. Courtesy of the British Library.

2007-01-31T05:12:00.000-05:00

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.

2007-01-30T06:06:00.000-05:00

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.

2007-01-29T06:18:00.000-05:00

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.

2007-01-28T05:29:00.000-05:00

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.

2007-01-27T05:05:00.000-05:00

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.

2007-01-26T04:45:00.000-05:00

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.

2007-01-25T04:48:00.000-05:00

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.”

2007-01-24T04:01:00.000-05:00

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.

2007-01-23T05:16:00.000-05:00

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.

2007-01-22T04:34:00.000-05:00

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.

2007-01-21T05:59:00.000-05:00

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.

2007-01-20T05:08:00.000-05:00

‘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.

2007-01-19T04:15:00.000-05:00

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.

2007-01-18T05:08:00.000-05:00

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.

2007-01-17T03:40:00.000-05:00

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.

2007-01-16T05:20:00.000-05:00

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.

2007-01-15T05:06:00.000-05:00

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.

2007-01-14T05:31:00.000-05:00

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.

2007-01-13T04:29:00.000-05:00

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.

2007-01-12T05:32:00.000-05:00

2007-01-11T04:32:00.000-05:00

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)

2007-01-10T04:34:00.000-05:00

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.

2007-01-09T05:57:00.000-05:00

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.

2007-01-08T05:44:00.000-05:00

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.

2007-01-07T05:46:00.000-05:00

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.

2007-01-06T06:03:00.000-05:00

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?

2007-01-05T04:24:00.000-05:00

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.

2007-01-04T04:48:00.000-05:00

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?

2007-01-03T04:33:00.000-05:00

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.

2007-01-02T04:56:00.000-05:00

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.

2007-01-01T06:14:00.000-05:00

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.

2006-12-31T04:53:00.000-05:00

As he was setting out on a journey, a man ran up and knelt before him, and asked him, ‘Good Teacher, what must I do to inherit eternal life?’ Jesus said to him, ‘Why do you call me good? No one is good but God alone." (Mark 10: 17-18)

In Matthew 19:16 rather than call Jesus good, the man asks what good is necessary to achieve never-ending fullness of life.

In both Matthew and Mark the Greek is agathos. In Greek culture this is an especially loaded term. The object of philosophy was sometimes described as seeking the good, the true and the beautiful. The heroes of Homer were agathos. The key to happiness is to become noble and good.

In the Nichomachean Ethics (IV,2) Aristotle writes:

The happy person always, or more than anyone else, does and reflects on actions in accordance with virtue and bears his luck in the finest way possible and in a way that is harmonious in absolutely every respect as someone who is truly good (alethos agathos) and four-square beyond reproach. Many great pieces of fortune will make his life more blessed (for these naturally help adorn it, and the use of them is fine and decent). But if they happen the opposite way, they crush and maim blessedness, since they bring pains and impede many activities. But nevertheless even in these circumstances the fine shines through when anyone calmly endures frequent great misfortunes, not because he is hardened to them, but because he is a man of nobility and great-heartedness. We think the truly good and sensible person bears all chances gracefully and always makes the finest things possible from his circumstances, just as both a good general uses the army at his disposal for the very best effect in war and a cobbler makes the finest shoe from the skins he is given.

Jesus was truly good. Jesus both taught and demonstrated the way of the hero. In this meaning we are each called to be heroic.

2006-12-30T05:17:00.000-05:00

Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.’ And he took them up in his arms, laid his hands on them, and blessed them. (Mark 10: 15-16)

The kingdom of God is received. The Greek verb is dechomai: to hold by the hand. This is related to echo which means to hold, possess, closely join, or engage.

In the context of a relationship dechomai means to accept an offer of friendship, or to receive into the family (as a new child is received), or to raise and educate within the family.

For Jesus the reign of God is already present and is being offered. Waiting is not necessary. Enthusiastic acceptance is all that is required.

2006-12-29T05:31:00.000-05:00

People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. But when Jesus saw this, he was indignant and said to them, ‘Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. (Mark 10: 13-14)

Translating the Greek as the "kingdom of God belongs" to the little children is entirely reasonable. But the original Greek also has more expansive possibilities.

The relationship of the children to the kingdom of God is implied through the use of eimi. The meaning of this verb is highly dependent on context.

Jesus may also be saying, "it is to such as these that the kingdom of God exists... or is present... or happens."

Children can be hurtful and do much harm. But they are open to change. They are alive to what is happening around them. They will respond to what is present.

Too often I choose not to recognize the present power of God. Like the disciples I discount the abilty to see, hear, and respond to God-with-us.

A lesson on eimi is available from ibiblio.com.

2006-12-28T06:27:00.000-05:00

Then in the house the disciples asked him again about this matter. He said to them, ‘Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery.’ (Mark 10: 10-12)

This tough and clear pronouncement may help us better understand how Jesus would have us deal with both relationships and sinfulness.

At the time there was no religious or civil dispute regarding divorce in case of adultery. Under the law of Moses adultery was a clearly acceptable cause for divorce. Remarriage was expected and honored.

Jesus seems to be saying that whether or not there is a divorce there will be adultery. The key issue is not how to reclaim a less complicated relationship but how to deal with the consequences and complications.

The Greek word for adultery is similar in legal and sexual meaning to our English usage. We don't know precisely what Jesus said in, probably, Aramaic. But the Hebrew Bible uses two terms for adultery.

The most common Biblical term is zanah. This literally means highly fed but is often used for sexual infidelity, prostitution, and especially cult prostitution. Less common - but more consistently used in the case of marriage - is na'aph.

The prophets Jeremiah and Hosea provide the most context for na'aph. The problem seems to be one of misplaced value, confused priorities, and undisciplined self-indulgence. These are all - clearly - sources of profound unhappiness.

But in the vast majority of cases the stories of the Hebrew Bible focus on how na'aph is responded to with patience, forgiveness, and committed love. This is most dramatic in Hosea where the prophet is instructed to marry a prostitute and forgive her continuing adulteries, "even as the Lord loves the sons of Israel, though they turn to other gods and love raisin cakes." (Hosea 3:1)

We are often foolish. We often fail to do the right thing. We often choose raisin cakes when offered a feast of great value. To be in relationship with such creatures means - inevitably - to be hurt and to hurt others. The helpful and healthy response is most often to forgive, to love, and to remain in relationship.

2006-12-27T06:56:00.000-05:00

Some Pharisees came, and to test him they asked, ‘Is it lawful for a man to divorce his wife?’ He answered them, ‘What did Moses command you?’ They said, ‘Moses allowed a man to write a certificate of dismissal and to divorce her.’ But Jesus said to them, ‘Because of your hardness of heart he wrote this commandment for you. But from the beginning of creation, “God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.’ (Mark 10: 2-9)

Jesus was expected to answer that divorce is only allowed in case of sexual infidelity... or to list other circumstances under which divorce is legitimate. This issue was a source of contention between two leading schools of the Torah. With his answer the Pharisees could reduce Jesus to one side or the other of a well-known argument over scripture.

The answer of Jesus goes beyond the words given in Torah. Jesus uses the pedantic question to raise the issue of God's original intent and the intention we bring to scripture. We often use scripture to separate, to distinguish, and to exclude. We do this because we are hard of heart: we resist the flow of God's intention and seek to control more than create.

Jesus does not suggest the law of Moses is wrong. But the self-justifying and other-criticizing attitude we bring to scripture is certainly wrong. In the gospel of Matthew Jesus explains, "Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil." (Matthew 5:17) In fulfilling (Greek: pleroo) Jesus leads us to the abundant, over-flowing, abounding, all-inclusive, and whole intention of God.

What God has joined together, let no one separate.

Above is Flow of Fire a photograph of a blacksmith's flame taken at the Spruce Pine Festival (Spruce Pine, North Carolina)

2006-12-26T06:42:00.000-05:00

He left that place and went to the region of Judea and beyond the Jordan. And crowds again gathered around him; and, as was his custom, he again taught them. (Mark 10: 1)

Jesus is leaving Capernaum, Galilee, and comparative safety. He is moving closer to Jerusalem and death.

Despite the increased threat Jesus keeps to his custom of teaching. He continues to speak and teach the truth.

The Greek for custom is etho from which is derived the English ethics. A key to ethical behavior is disciplined habit.

Even Jesus took time to explore his choices and discipline his human nature before being exposed to serious test and trial.

We cultivate the disciplines of faith, hope, and love. Like an athlete training for a championship, we seek good habits that will carry through under stress.

2006-12-25T06:55:00.000-05:00

‘For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another. (Mark 9: 49-50)

In a humid place salt will begin to lose its saltiness. By heating and separating the saltiness may be restored.

Each of us is uniquely seasoned: an individual expression of God.

Within each of us is a spark of the Holy Spirit's flame. As needed - and allowed - this spark will set a fire to reclaim our saltiness.

It may be frightening, but we should welcome the fire.

Surely we should be at peace with one another, but we are also to be as God intended. You are to be your salty, distinct, and unique self.

2006-12-24T05:36:00.000-05:00

‘If any of you put a stumbling-block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell. And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, where their worm never dies, and the fire is never quenched. (Mark 9: 42-48)

The repeating verb "to stumble" is a translation of the Greek skandalizo. Our English scandalize is easy to see and hear.

A more literal translation would be "to set a trap." The noun from which skandalizo is derived is the stick that serves as the trigger for a trap or snare.

The English can be reasonably understood as referring to that which might entrap us in sin and error. It seems to encourage self-awareness.

The Greek is more suggestive of what we do that could entrap others. How does my behavior or belief influence others?

We live in a time that delights in scandal. We live in a culture that sets many traps. We should avoid setting traps for others or falling into them ourselves.

Above is Scandal by Nancy Chunn.