What's Most Important?

Mark 12: 28-34 (November 1, 2009)

1) The Text

28One 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?” 29Jesus answered, “The first is, ‘Hear, O Israel: the Lord our God, the Lord is one; 30you 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.’ 31The second is this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 32Then the scribe said to him, “You are right, Teacher; you have truly said that ‘he is one, and besides him there is no other’; 33and ‘to love him with all the heart, and with all the understanding, and with all the strength,’ and ‘to love one’s neighbor as oneself,’ —this is much more important than all whole burnt offerings and sacrifices.” 34When 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.

2) The Context

Some religious leaders have asked Jesus questions about issues central to Jewish thinking, trying to trap him; e.g., Will he state publicly that his authority is from God?; Should a Jew pay poll taxes to Caesar? He has avoided entrapment in both cases.

Now, in Mark, a scribe asks a question to learn rather than to entrap. There were 613 precepts in Jewish law. Which is the most important? Jesus offers two, not one; the first is the shema (v. 29), recited twice daily by pious Jews. He links a second to the first: love your neighbor, whoever he is, as you do yourself (v. 31). Jesus combines these two precepts into a moral principle, linked by love. Both precepts are “much more important” than temple-based religion.

In the Anglican (Episcopalian) tradition, the Ten Commandments are read to the congregation in the opening section of the Holy Communion. In a shortened service, clergy often replaced the Ten Commandments with a version of the two great commands. In Prayer Book revision this practice was formalized. The Australian Prayer Book of 1978 included the alternative "Our Lord Jesus Christ said: 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. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets.”

The response of the people, composed by Archbishop Cranmer for the 1552 Prayer Book, was "Lord, have mercy on us: and write your law in our hearts by your Holy Spirit." Often, congregations just use the response, "Lord have mercy," In Second Order services, the Confession and Absolution can be said following the Two Great Commandments. The latest Australian Prayer Book, 1995, continues this practice.

3) Interpretation

When we ignore the rhetoric and simply look at someone's lifestyle (ourselves or others), we'll soon learn the answer to the question: what's most important? The question asks more than values. It points toward a life orientation. It helps to answer the greater question: what is the purpose of life?

In a relationship with God, we can ask the same question: what's most important? How does that question impact our prayer life, our family life, our social life? What one principle or character trait tells others we are followers of Christ?

The scribe asked Jesus a question about importance in the Law. An answer to a question about the Law should come from the Law. So Jesus quoted Scripture. Even in the time of Jesus, rabbis realized that some commands in the Torah carried more weight than others. The Ten Commandments themselves were written in order of importance.

Beyond the question of hierarchy, however, came the question of justice and mercy. How should a judge enforce these commands when circumstances pulled at the question in different directions? Finally came the question of social expression. How do these commands proclaim God among the nations, as well as unite the community of believers? What command could the faithful use to show they were Jews?

Jesus answered the first part of that question with the Shema, Deuteronomy 6:4-5. Love God with all your being. Love in this sense was not an inner emotion or psychological state alone. In the time and culture of Jesus, love meant allegiance. As God made a covenant with his people (a formal allegiance between a king and his subjects), he demanded a response. A commitment and a faithful life to that allegiance (i.e., covenant) was the only answer. Notice that the command was pointed at the nation and the individual. God wanted faithful individuals to form a faithful community. The individual was to take ownership of his or her response and take responsibility for the type of community he or she lived in. Taking both types of ownership was implicit in the command: "Love God."

Jesus backed up the Shema with another important verse: love of neighbor. This meant allegiance to one's community. What did love for one's neighbor mean to the followers of the Nazarene? For the evangelizing Christians, love meant a certain openness to the stranger, the outcast, and the sinner. For many Christians had found themselves with those titles in the past. In addition, it meant caring for those who had no one else to care for them: widows and orphans. Finally, it meant a code of conduct that showed the utmost fidelity to community itself. They clung to each other for survival, for strength, and for growth. Christianity was built on charity, caring for others regardless for their background.

The scribe responded to Jesus' answer with enthusiasm. Yes, the Law could be summed up with a strict monotheism and a strict fidelity to the community. But beyond this agreement lay disagreements on means. How do you love God and neighbor? For the Christian, the answer could be found in a relationship with Jesus. He was the means to the Father.

Agreement on these two guiding commands and their shared quality of allegiance became the starting point for proclaiming the Good News. Yes, one could live his or her life trying to love God and neighbor, but there was a better way. Believe in the One who had lived the commandment perfectly. Believe in the One who could help the faithful along the way.

4) Thought Exercise

How can we build a stronger relationship with Jesus?

Who are our neighbors and how can we love them more?

To See What is Possible

Mark 10: 46-52 (October 25, 2009)
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1) The Text

46They 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. 47When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!” 48Many sternly ordered him to be quiet, but he cried out even more loudly, “Son of David, have mercy on me!” 49Jesus stood still and said, “Call him here.” And they called the blind man, saying to him, “Take heart; get up, he is calling you.” 50So throwing off his cloak, he sprang up and came to Jesus. 51Then 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.” 52Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way.

2) The Context

Jesus and his disciples are now nearing the end of their journey from Caesarea Philippi (in the north) to Jerusalem: “Jericho” is some 25 km (15 miles) from Jerusalem. We have seen the disciples’ misunderstanding and blindness to Jesus’ message. Mark has told us of the healing of an unnamed blind man (8:22-26), one who is healed gradually.

Here Mark gives tells us the name of this “blind beggar”. Bartimaeus makes a politically charged statement: Jesus is “Son of David” (v. 47), King of the Jews, and Messiah. Elsewhere, Jesus orders silence on the matter, but not here: his time is approaching. For the first time, a sane person immediately proclaims Jesus’ true identity. The “cloak” (v. 50, garment) Bartimaeus throws off is probably the cloth he uses to receive handouts; in Mark, garments often indicate the old order, so Bartimaeus has accepted the new. Jesus’ question in v. 51 is the one he asked James and John when they sought status in the kingdom (10:36), but Bartimaeus’ approach is different: he comes in humility (“My teacher”, v. 51). Jesus simply tells him that his “faith”, (v. 52, his receptivity of God’s healing word, “has made you well” (also meaning has saved you from impending destruction.) Bartimaeus is cured immediately and becomes a follower of Jesus (“the way”, v. 52).

The story of blind Bartimaeus is the last healing miracle recorded in Mark. Although the healing of Bartimaeus reveals something of Jesus' messianic credentials, the story focuses on the response of Bartimaeus himself. He tenaciously cries out for mercy and ends up following Jesus. The persistent faith of the blind man leads him on the road to Calvary.

3) Interpretation

How many "marvels" have you seen in your life? How have you been affected by these "marvels?"

Marvels and astonishing feats begin with a vision. Someone somewhere tilts his or her head in a different way and sees what was not seen before. The mind's eye pictures the impossible as possible. Ingenuity and hard work make the possible real and available.

Miracles also require a vision that makes the impossible possible. Unlike marvels or feats, however, miracles require a level of faith. Miracles require people to trust in a power greater than they possess. On a dusty road, a blind beggar saw with faith what was possible. And he reached out to One who could help him.

Blindness can be more than physical. In today's gospel, a blind person sought Jesus out for a cure, because the man could "see" in Jesus what his followers could not, a chance for change.

Bartimaeus could see with his spirit that Jesus could cure his eyes. The ability to see beyond the present is wisdom. To see beyond the possible is faith, a grace from God. The Spirit of God empowers us with spiritual intuition and insight. We cannot arrive at faith by ourselves.

Yet faith is not forced upon us. Faith is a truly human action, for it requires human choice. God offers us his gift. We are free to choose it or reject it. When we choose faith, we actually choose cooperation. We become partners with God in our salvation and in the salvation of the world.

While faith exceeds understanding, it does not conflict with human reason. In fact, human reason can lead to (but never replace) faith. If reason and faith appear to be at odds with each other, reason requires patience. Human knowledge is never complete, as old insights give way to new ones and as new areas of knowledge bring new questions. Understanding takes time.

Human understanding can deepen and expand faith. We know that we believe. We want to know why. Faith and understanding work hand in hand to bring us closer to God. But, faith needs to push the envelope of knowledge. For knowledge tells us what is possible. Faith tells us what is impossible. It is a vision of the impossible that brings us to God.

Bartimaeus gave us an interesting example of conversion. Bold and persistent, the blind man could see the possibility Jesus offered, and risked social alienation for the result. But the result was far deeper that mere physical sight. Jesus offers us the same. At the risk of social standing, we, too, are challenged to boldly ask for and boldly receive change in our lives.

4) Thought Exercise

What seems impossible in your life right now?

How has God helped you do what you thought was impossible?

Jesus' Idea of Leadership and Service

Mark 10: 35-45 (October 18, 2009)

1) The Text

35James 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.” 36And he said to them, “What is it you want me to do for you?” 37And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 38But 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?” 39They 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; 40but 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.”

41When the ten heard this, they began to be angry with James and John. 42So 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. 43But it is not so among you; but whoever wishes to become great among you must be your servant, 44and whoever wishes to be first among you must be slave of all. 45For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”

2) The Context

This passage serves as the third major prophecy concerning Christ's passion, and is linked to teaching on the true nature of discipleship. Earlier (in 9:33-34) the disciples have argued about which of them is the greatest. Now two members of the inner circle ask a favor of Jesus: they seek positions of special dignity at the messianic banquet in heaven at the end of time (v. 37). Jesus answers: you do not know the implications of what you ask. In the Old Testament, one’s “cup” (v. 38) is one’s lot assigned by God, be it blessing or condemnation. Here, Jesus is speaking of his suffering and death. To be baptized with Jesus’ baptism is to share fully in God’s ways. James and John confidently answer yes (v. 39) and accept all the consequences. Only the Father knows whom he has called to special places in the kingdom.

Jesus tells all the disciples: pagan authority depends on power and force (v. 42) but for disciples, it is different (v. 43): to be “great” now and in the kingdom (“become”, v. 43 and “be”, v. 44) one must serve others; to be “first”, one must serve even more humbly, as a “slave”. Jesus, the “Son of Man” (v. 45), in his voluntary abasement, is the example: he gave even his life for the freedom of others, gaining their release from punishment and death for their sins.

3) Interpretation

One of the reasons why the story of Jesus is so powerful is that it is so human and so simple. It is a story of human venality and ambition, of trial and error, weakness and strength. It is a story with which most of us can identify.

When the evangelist Mark was writing this Gospel, the early Church was having a lot of trouble with its leaders who were at first very dedicated and self-sacrificing, but whose human weaknesses were now beginning to show. One of the ways in which Mark responded to this situation was by portraying the disciples in all of their human weakness in his Gospel story. The lesson was this: if there was such human weakness amongst the disciples of Jesus, should you be surprised to find the same weakness in our present leadership - and within yourself? Then, if this weakness is ever present, we need to learn to lean more on Jesus than on our own weak selves.

When Matthew tells the story of the ambition of James and John, he has their mother approach Jesus. But Mark, in telling the story in today's Gospel, is not so refined. He has these two most favored people doing their own dirty work. They themselves come and ask Jesus to give them power - to allow them to rule with him when he, as they assumed he would, took over the government. The reaction of the other disciples is one of great indignation. Being themselves most ambitious, they very much resented the two who tried to get an inside track on them in the political race. This is a very human story that is still being acted out where human beings work together. It is to be found in the army, the government, business, the home and even in the Church. The higher up one goes in all of these institutions, the more subtle and the more ruthless the protagonists tend to get.

Jesus responds to the two brothers by telling them that they do not know what they are asking for. They are asking for a shortcut but there are no shortcuts to God's favor. Earlier he had spoken about how he would be handed over to the authorities - interestingly, the religious authorities - who will condemn him to death and hand him over to the pagans who will mock him and put him to death. The two disciples conveniently bypass this stage and want to enter and share Jesus' power when he enters into glory, when the suffering has been done.

Jesus brings them back to the realization that kingship or authority is not about wearing a crown but about carrying a cross. This often forgotten message, learned by Moses when he, the chosen one of God, had to bear with such criticism and condemnation from the people, is still being learned today by parents, politicians and managers.

Then Jesus really got to the point. What is leadership all about? It is not about self-glorification, but about the service of, and the empowerment of others. It is not for lording it over others but for standing under others. For Jesus that is not a theoretical teaching; he himself lived it. "For the Son of Man himself did not come to be served, but to serve and to give his life as a ransom for many."

In connecting this to prayer, be careful when you come before the Lord in prayer, that you are not there to glorify yourself instead of also understanding what God seeks from you. Prayer can also be part of our seeking for success in the world and we can be seeking for success in prayer itself.

Meditation, however, is a form of prayer that prescinds success. It is a way of prayer in which one never succeeds but through which one becomes aware that success is not what life is all about. It is a way of prayer by which one becomes at home with one's own imperfect reality and is thereby empowered to share that weakness in the service of others.

4) Thought Exercise

How can we change our individual practices to better reflect Jesus’ definition of service?

How can our church in our outreach mission better reflect Jesus’ definition of service?

Follow Me

Mark 10: 17-22 (October 11, 2009)

1) The Text

17As 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?” 18Jesus said to him, “Why do you call me good? No one is good but God alone. 19You 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; Honor your father and mother.’” 20He said to him, “Teacher, I have kept all these since my youth.” 21Jesus, 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.” 22When he heard this, he was shocked and went away grieving, for he had many possessions.

2) The Context

Jesus continues to teach about what it means to follow him. Mark carefully places this story of "the rich young ruler" between the blessing of the children, v13-16, and the rewards of discipleship, v28-31. The rich man kneels as to a master; such a show of piety is abnormal. (People stood to pray.) Perhaps Jesus’ response (v. 18) is a careful one. Rabbis (teachers) were not usually addressed as “good”; only God is good. The man insists that he has always kept the commandments (vv. 19-20), and Jesus believes him (“Jesus ... loved him”, v. 21), but what about his relationship with God? Jesus seems to recognize that the man puts his trust in his own piety and wealth, in his achievements, but wealth stands in the way of his gaining oneness with God – so Jesus tests him (v. 21). The man’s shock and departure (v. 22) show that Jesus is correct. Wealth was seen as a sign of God’s favor, but in the man’s case, it gets in the way of true discipleship.

3) Interpretation

The rich man's story reminds us that all aspects of what it means to follow Jesus rankle our deeply ingrained instincts toward self-preservation and security. Jesus does not try to deprive the rich man of his money and power. He asks for more. He tries to claim the man's very own self.

Jesus does this, of course, out of love. Perhaps he believes that wealth, like a competing deity, treacherously constrains people from serving God (as in Luke 16:13). Getting rid of wealth might then move the rich man to a point where he might truly be receptive to God.

Here is a deeply religious person so well-attuned to his practices that he can sense that there is more out there than what he has experienced so far. He asks Jesus about the "more," but his question focuses on what needs to be added. He seeks the limit, or the next step, but discovers instead that eternal life entails the surrender of one's whole self.

Jesus’ challenge to the man to sell possessions, give to the poor and follow him was a way of exposing a flaw in the man’s keeping of the commandments. Admirable as his effort had been, he had missed the point of the commandments. Jesus’ challenge exposed what was missing: a sense of compassion for the poor. The man needed to understand (follow) the commandments the way they are truly to be understood, the way Jesus interpreted them, not as a series commands to be obeyed or boxes to be ticked. He then needed to follow Jesus, not as an alternative to the commandments, but as the way of understanding them and the scripture. Sadly, it is possible to go through life never doing anything wrong - and never doing anything good or generous. Following Jesus means engaging the tradition and engaging life in a way that makes a difference.

Jesus’ conversation with the rich young man presents two versions of the material life: the first is the young man’s life of wealth and status. This is the kind of material life our culture trains us to long for. Jesus called the young ruler to a new kind of material life, a life given to serving the poor with the "materials" of tears, blood and sweat. Jesus was not calling the rich young man to an esoteric spiritualism, a gnostic abandonment of the physical world. Instead, he was calling him to move from one kind of materialism, the self-absorbed variety, to one that focuses on others’ needs, including their material needs.

Which materialism defines us? Our consumption of goods would seem to be in direct conflict with a materialism of good works. In Bobos in Paradise, David Brooks describes how Americans resolve this conflict. His theory is that our culture was once split between the bourgeois and the bohemians. The bourgeois spent their money on obvious luxuries like boats and furs; bohemians created an alternative culture that disdained overt displays of wealth and instead embraced a romantic view of the common life.

Brooks maintains that contemporary Americans have created a hybrid -- they are bourgeois bohemians who spend extravagantly on everyday goods. The money once spent on boats and furs goes into granite countertops and professional gas ranges. People who would disdain furs as an immoral indulgence will spend thousands on a bathroom with a Zen-like quality or, as the New York Times recently reported, on garage makeovers.

The kind of materialism Jesus calls us to requires not the accumulation of goods, but an engagement with people, particularly people in need. Perhaps the first lesson for us as "rich young men" is to realize the empty promise of our consumption. The second is to follow Jesus in the abundant life of engagement. When we baptize a child or visit the sick or serve food in a shelter, we are living and practicing a materialism of tears and blood and sweat. Following Jesus means embracing this new life.

4) Thought Exercise

What is our individual and collective response to follow Jesus?

Where can we better engage with people, particularly people in need?