On Line Bible Study - For the week September 7-13, 2009

Lesson 404

Mark 11: ²⁷They arrived again in Jerusalem, and while Jesus was walking in the temple courts, the chief priests, the teachers of the law and the elders came to him. ²⁸"By what authority are you doing these things?" they asked. "And who gave you authority to do this?" ²⁹Jesus replied, "I will ask you one question. Answer me, and I will tell you by what authority I am doing these things. ³⁰John's baptism—was it from heaven, or from men? Tell me!" ³¹They discussed it among themselves and said, "If we say, 'From heaven,' he will ask, 'Then why didn't you believe him?' ³²But if we say, 'From men'...." (They feared the people, for everyone held that John really was a prophet.) ³³So they answered Jesus, "We don't know." Jesus said, "Neither will I tell you by what authority I am doing these things."

In Mark's chronology, the events we read about in this lesson happened on the third day of "holy week". This day begins with verse 20 - when Peter notices the fig tree that is withered from its roots. It's going to be a long one, filled with controversies with various groups, and culminating with the apocalyptic discourse on the Mount of Olives.

Let's look at the "characters" - the chief priests, the teachers of the law and the elders ... Notice this is the group mentioned the first time Jesus predicts his passion in Mark 8:31. This group of three are the antagonists who will appear in the passion itself - they are the ones who will argue from the Jewish perspective why Jesus should be executed.

As Jesus enters the final days of his life, the same question is raised that people wondered about at the beginning of his public ministry - his authority. From the outset it is recognized that his authority exceeds that of the teachers of the law (see Mark 1:22 & 27). But there is an added dimension to the question - not only the issue of what authority Jesus has to be doing what he is doing, but who gave it to him. This sets the stage for the claim of the Christian Church that God gives Jesus his authority - and this is a greater authority than either the Jewish religious leaders or the Roman authorities have.

Jesus responds to the question of his authority with another question - a rabbinic device often used in debates. (See, for example, Mark 2:9-10, 19, 25-26, 3:4).

People often speak of politics and religion; this is an example of the politics of religion - and Jesus out-maneuvers his opponents. If you recall Mark's telling of John baptizing people in the Jordan River, you remember that the whole Judean countryside and all the people of Jerusalem went out to witness it, and experience it. The chief priests, teachers and elders were well aware of John's popularity. It may be parenthetic to the story from the Jewish perspective, but central from the Christian perspective is the fact that it was when John baptized him that Jesus heard the voice of God. John's popularity is not lost on the priests, teachers and elders. To oppose John is to lose the crowd. They are bested in this round, and they know that silence is the best they can do. They have lost, and must wait for another day.

Here is the dilemma: What is more important, guarding the holiness of the temple, or the kingdom of God as proclaimed by John and Jesus? The contrast may not seem so stark to us in our day; but the issue is still the relevant one for followers of Jesus. Not 'What is more important ...', but 'What is most important?'

An interesting historical note: The Jewish historian, Josephus, records how popular John was - so "eloquent" that Herod Antipas worried his teaching would lead to sedition. But when put on the spot, Herod was afraid of this popularity, and of John's holiness. The lives of John the Baptist and Jesus of Nazareth are intertwined throughout Mark's gospel (Chapters 1, 2, 6, 8, 9 [by inference]). This text in Mark 11 will be the last time John is mentioned; but Jesus' arrest and execution will be an attempt by Rome to keep people happy and the crowd under control.

(Reminder: I am using The Gospel of Mark, from the "Sacra Pagina" series, by John Donahue and Daniel Harrington, as a primary resource for these studies on Mark.)

On Line Bible Study - For the week August 31 - September 6, 2009

Lesson 403

Mark 11: ¹²The next day as they were leaving Bethany, Jesus was hungry. ¹³Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs. ¹⁴Then he said to the tree, "May no one ever eat fruit from you again." And his disciples heard him say it.

¹⁵On reaching Jerusalem, Jesus entered the temple area and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, ¹⁶and would not allow anyone to carry merchandise through the temple courts. ¹⁷And as he taught them, he said, "Is it not written: " 'My house will be called a house of prayer for all nations'? But you have made it 'a den of robbers.'" ¹⁸The chief priests and the teachers of the law heard this and began looking for a way to kill him, for they feared him, because the whole crowd was amazed at his teaching. ¹⁹When evening came, they went out of the city.

We have a story within a story in this text - the fig tree, the "cleansing" of the temple, then back to the fig tree (verses 20ff). The fig tree story has generated plenty of controversy: How could Jesus expect something to bear fruit when it wasn't the season for fruit? All sorts of explanations are offered. One of the more interesting theories is that what was originally a parable has been given a historical context; this might explain the contortions we have to go through to make sense of it.

But one thing is certain - the stories of the fig tree and the temple are filled with symbolism, regardless of their historicity. Jesus has authority and power over the world - earthly and spiritual. And what does the fig tree symbolize? While the theories abound, perhaps the best way to approach it is to examine our own lives - What are the areas where you are not bearing fruit and you should be?

There are several Hebrew Bible references that connect fruitfulness to Israel - Micah 7:1; Hosea 9:10. Are we bearing fruit for the kingdom?

The temple scene is another problematic situation; the money changers were not disobeying the law. They performed a necessary service if the sacrifices were going to be offered. However, no matter how careful we are, whenever there is commercialism there is dishonesty and corruption. Jesus is looking for a temple purified - a temple that addresses the needs of all nations. This would be something the people of Mark's community would read carefully - they were Gentiles, and now Christians as well! A people who experienced their share of persecution. The section concludes as follows:

Mark 11: ²⁰In the morning, as they went along, they saw the fig tree withered from the roots. ²¹Peter remembered and said to Jesus, "Rabbi, look! The fig tree you cursed has withered!" ²²"Have faith in God," Jesus answered. ²³"I tell you the truth, if anyone says to this mountain, 'Go, throw yourself into the sea,' and does not doubt in his heart but believes that what he says will happen, it will be done for him. ²⁴Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours. ²⁵And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins."

Does "faith in God" guarantee our prayers will be answered as we ask?

The fig tree may symbolize the kind of reception Jesus will receive - those who ought to bear the fruit of faith in the messiah will turn against him. Those who mingle prayer with greed and corruption do not have authentic faith - not only are they fruitless; they have no reason to expect their prayers will be answered. And forgiveness - our faith in God is contained in the crucible of forgiveness. What good are faith and prayers if we are unwilling to forgive?

On Line Bible Study - For the week August 24-30, 2009

Lesson 402

Mark 11: ¹As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, ²saying to them, "Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. ³If anyone asks you, 'Why are you doing this?' tell him, 'The Lord needs it and will send it back here shortly.' "

⁴They went and found a colt outside in the street, tied at a doorway. As they untied it, ⁵some people standing there asked, "What are you doing, untying that colt?" ⁶They answered as Jesus had told them to, and the people let them go. ⁷When they brought the colt to Jesus and threw their cloaks over it, he sat on it. ⁸Many people spread their cloaks on the road, while others spread branches they had cut in the fields. ⁹Those who went ahead and those who followed shouted,

"Hosanna!" "Blessed is he who comes in the name of the Lord!" ¹⁰"Blessed is the coming kingdom of our father David!" "Hosanna in the highest!"

¹¹Jesus entered Jerusalem and went to the temple. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.

Let's pick out two elements in this story - Prophecy fulfilled; Impending conflict with the Temple.

Scholars agree that it is difficult, if not impossible, to know exactly the manner in which Jesus entered into Jerusalem. But what is certain is this: the scene is meant to recall - and perhaps recreate - the prophetic promise of the coming of a messiah. In Mark 8 we were faced with having to make a decision about Jesus: Who do you say I am? In Mark 11 Jesus' entry calls forth images from Zechariah - the Mount of Olives as the place where the Lord is revealed in the great battle against the nations (Zechariah 4:4), and the humble entrance of the king on "the foal of a donkey" (Zechariah 9:9).

So, Mark wants us to understand what Jesus is doing in the context of messianic prophecy fulfilled. The joyful shouts of the people (we don't know how many, but a fairly large crowd is suggested) are repetitive of Psaolm 118:25 (Lord, save us!) But in this context, the cry for salvation reads more like an acclamation of praise - the one who will save us has arrived.

It is interesting to note the reference to the kingdom of David. Verse 10 is not a direct quote from any particular Hebrew Scripture; but it does situate Jesus' ministry squarely within the boundaries of Jewish royal (messianic) tradition.

That Jesus examines "everything" in the temple is interesting. In Mark's account this is the first time Jesus comes to Jerusalem. Could it be that he is looking around for the purpose of getting his bearings, as a tourist might do? Perhaps. But what he sees inspires something else in him - something we will explore more in the next lesson.

On Line Bible Study - For the week August 17-23, 2009

Lesson 401
Blind Bartemaeus . . .

Mark 10: ⁴⁶Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (that is, the Son of Timaeus), was sitting by the roadside begging. ⁴⁷When he heard that it was Jesus of Nazareth, he began to shout, "Jesus, Son of David, have mercy on me!" ⁴⁸Many rebuked him and told him to be quiet, but he shouted all the more, "Son of David, have mercy on me!" ⁴⁹Jesus stopped and said, "Call him." So they called to the blind man, "Cheer up! On your feet! He's calling you." ⁵⁰Throwing his cloak aside, he jumped to his feet and came to Jesus.

⁵¹"What do you want me to do for you?" Jesus asked him. The blind man said, "Rabbi, I want to see."

⁵²"Go," said Jesus, "your faith has healed you." Immediately he received his sight and followed Jesus along the road.

Jesus is in motion - on his way to Jerusalem. Giving blind people their sight is highly symbolic in Mark. It happens on two occasions - in Mark 8:22ff, and here in Mark 10:46ff. In Mark 8 the story precedes Jesus' foretelling of his suffering, death and resurrection. In Mark 10 it immediately precedes his entrance into Jerusalem - what he has predicted three times (Mark 8:22, 9:30, and 10:32) is about to take place.

Bartimaeus has two strikes against him, though it may well be that one causes the other; he is poor, and he is blind. Translations differ as to whether he had always been blind or had become blind at some point in his life. Donahue and Harrington translate the story from the perspective of the man recovering his sight (The Gospel of Mark in the Sacra Pagina Commentary), as does the New Jerusalem Bible.

Regardless of when he became blind, note that he does not ask for money - even though he is begging. Rather, he asks to be given his sight.

What is it that gives us contentment? (An article that is 4 years old, but still worth looking over ...http://www.nytimes.com/2005/10/04/science/04happ.html?pagewanted=1)

How do you measure your "happiness"?

The phrase Son of David, used by Bartimaeus when he calls out to Jesus, may have been reminiscent of Solomon, King David's most famous son, a person often portrayed in New Testament times as a magician and healer. The man had faith that Jesus could do for him what people had come to believe Solomon had done for his people. Mark also uses it as a way to identify Jesus with the royal lineage of David. Whatever his physical and economic condition, this man had a clear-sighted faith in Jesus.

He waits on the road for him; and then, the "road" becomes something of a theological category - the path that enables him to follow Jesus.

Another notable quality in Bartimaeus - he is not dissuaded by other's attempts to silence him. Why would anyone attempt to silence a person who is crying out to Jesus? Some would do so out of envy. Others might do so out of frustration over the pending inconvenience. Have you ever had to alter your priorities because of the needs of another person? Bartimaeus is given his physical sight - a sight that comes to match his spiritual insight into the power of Jesus to heal.

No longer a beggar, now Bartimaeus is a follower! He pleads for the right thing, and he receives ever so much more than he would have had he only been asking for money.