On Line Bible Study - For the week November 2-8, 2009

Lesson 412

Mark 14: ¹Now the Passover and the Feast of Unleavened Bread were only two days away, and the chief priests and the teachers of the law were looking for some sly way to arrest Jesus and kill him. ²"But not during the Feast," they said, "or the people may riot."

There is an interesting article today (November 28, 2009) in the NY Times by Columnist Judith Warner. (http://opinionator.blogs.nytimes.com/2009/11/26/palin-goes-gracious/?ref=opinion). Ms. Warner speaks of the graciousness of Sarah Palin's willingness to have Levi Johnson over for Thanksgiving Dinner. The main point has to do with the lack of civility in our country in recent years. In one of the comments that follows the article, a woman who grew up with Scottish and British blood in her veins reminisces about the expected decorum and behavior at family holiday gatherings.

All this makes me think about the text before us today - What is the proper way to behave during the feast? At the very least, should we be willing to behave so as not to cause a riot? Is public behavior a true indication of deeper motives? Can it be used to camouflage sinister intent?

People who attribute little or no value to this life care less about the chaos they create; in fact, as far as some are concerned, the more chaos the better. Scholars tell us the population of Jerusalem could be as much as quadrupled during the Passover Feast - Like Lake Placid over the Thanksgiving and Christmas holidays. But the sacred nature of the Feast was more than enough to put a "charge" into the crowds that made them all the more volatile. And people could be counted on to do strange things ... For example, look what happens next:

Mark 14: ³While he was in Bethany, reclining at the table in the home of a man known as Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head.

This is an extravagant deed by an un-named woman. It creates unrest in the gathering of guests - some observe: "Why this waste of perfume? ⁵It could have been sold for more than a year's wages and the money given to the poor."

It's always easier to criticize someone else' extravagance than our own. How "extravagant" was the Thanksgiving feast you just enjoyed? How "extravagant" was the dinner they were enjoying that day in Bethany? Did it ever occur to the people criticizing the woman that they, too, could give generously to the poor?

So ... the undertow of the plot to arrest and kill Jesus; the extravagant action of the woman; Mark presents us with one more unusual situation:

Mark 14: ¹⁰Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. ¹¹They were delighted to hear this and promised to give him money. So he watched for an opportunity to hand him over.

As the woman comes to Jesus to anoint him, one of his own takes leave of Jesus to betray him. All this in the first 11 verses of the chapter! In Mark's inimitable style, things are happening fast. In this particular sequence, the "happenings" are conflicting, churning, stirring things up, creating the kind of chaos that was intentionally being avoided. One is reminded of Psalm 23: You set a table before me in the presence of my enemies ... Indeed.

We are being catapulted toward the crucifixion, the death that Jesus predicts three times in this gospel. It will happen in an atmosphere of religious zeal, of political unrest, of social chaos. What will it mean? One thing we might see is the accuracy of Mark's description insofar as we, too, welcome Jesus, question Jesus, betray Jesus, worship Jesus, claim Jesus is our king, then treat him as if he is irrelevant. Sometimes all this happens within the time it takes for us to enjoy a good meal.

On Line Bible Study - For the week October 26 - November 1, 2009

Lesson 411

The text before us for this lesson is Mark 13:1-37 - this constitutes the entire thirteenth chapter of the Gospel. Signs of the End of the Age is how one Bible summarizes the chapter. Jesus' Eschatological Discourse - that's how John Donahue and Daniel Harrington describe it, using language that is a bit more technical.

After predicting that not one stone in the temple would be left standing upon another, four of his disciples ask Jesus in private when this would happen and what would be the sign:

Mark 13: ⁵Jesus said to them: "Watch out that no one deceives you. ⁶Many will come in my name, claiming, 'I am he,' and will deceive many. ⁷When you hear of wars and rumors of wars, do not be alarmed. Such things must happen, but the end is still to come. ⁸Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains.

Though I am behind in this lesson as far as keeping up with one study per week, it is appropriate to be considering this text. This coming Sunday, November 29, is the First Sunday of Advent. Churches where the preacher follows the lectionary are going to here this same story as recorded by St. Luke. The lectionary brings us to these eschatological texts every year as the Christian "new year" is celebrated. "Advent" means "coming" - And what begins in the story as a tearing and tumbling down of the temple, with "nation rising against nation", culminates with Christ's coming "in clouds with much power and glory ..." (Mark 13:8 and 26 respectively.)

I am preaching on this story on Sunday - not as told by Mark, but as told by Luke. While there are some significant differences between the two texts, the main themes are the same.

Christ coming "in the clouds" is an event of cosmic proportion. It is preceded by rumors of wars, geophysical disruptions and famine.

Mark also reports an "abomination of desolation standing where he should not", at which time people should flee. And Christ warns his listeners not to run after "false messiahs and false prophets". When will this happen? Only the Father knows.

These texts are highly charged with imagination and emotion. They emerge out of the specific context of Israel living under the oppressive occupation of the Roman Empire. They point to a time when oppressors will pay the price, and the innocent will be exonerated.

I will share the point on Sunday that Christianity is not cyclical in its world view like Buddhism or Hinduism. It is chronological in the world view it posits. Things have a beginning and an end. The Second Coming of Christ is about judgment - about setting things right that are wrong.

Mark concludes this text with the warning:

Mark 13: ³⁵"Therefore keep watch because you do not know when the owner of the house will come back—whether in the evening, or at midnight, or when the rooster crows, or at dawn. ³⁶If he comes suddenly, do not let him find you sleeping. ³⁷What I say to you, I say to everyone: 'Watch!' "

I believe we are not only supposed to be watching for the cloud-entrance of Christ; we are supposed to be watching what we are doing now. How would your actions hold up to divine judgment? If there are wars, do you want to be the one starting them or perpetuating them? If there are earthquakes, do you want to be seen running away from those in need of help? If there is famine, do you want to be found at your table laden with food and having done nothing to alleviate the hunger of others?

This is, I believe, a major point in the whole Christian theology around Jesus as "judge" ... that at a point in time all second bets are off! That Christ is coming again intensifies the meaning of what we do now. The "false messiahs" will offer us their brand of salvation; they will assure us that we don't have to endure the suffering. In fact, they will attempt to convince us that we should not allow ourselves to be inconvenienced at all! If we fall for their message it is going to be extremely difficult to justify our position to the Christ who died for all.

Another perspective on the question: When will these things happen? Who cares !! ?? In a very real sense, these things are happening already!

The various interpretations of these texts over the centuries have been every bit as imaginative as the texts themselves. For many, the "rumors" that have become associated with the "end times" make it difficult for them to take the texts themselves seriously. But the fact that the texts are often parodied does not serve to deny or discount the authenticity of the texts themselves.

Christ is coming again. At the very least that means it matters what we are doing today!

On Line Bible Study - For the week October 19-25, 2009

Lesson 410
Mark 12: ³⁸As he taught, Jesus said, "Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted in the marketplaces, ³⁹and have the most important seats in the synagogues and the places of honor at banquets. ⁴⁰They devour widows' houses and for a show make lengthy prayers. Such men will be punished most severely."
⁴¹Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. ⁴²But a poor widow came and put in two very small copper coins, worth only a fraction of a penny. ⁴³Calling his disciples to him, Jesus said, "I tell you the truth, this poor widow has put more into the treasury than all the others. ⁴⁴They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on."

For those who attend churches in which the lectionary is used, this text will be familiar. It was the Gospel reading last Sunday. There are two scenarios here, distinct from each other, but connected in an important way.

First, Jesus calls attention to those who want to be noticed - specifically the "teachers of the law". (Some translations might read "Scribes".) These "lawyers" would be called upon to act as "executors" of the estate of a man who died, left his wife, but did not have other family members to take care of his estate. People who function in this capacity are permitted to deduct the expenses for their services from the estate. When Jesus speaks of widow's houses, he is speaking of their home, possessions and money. The teachers of the law who devour widow's houses are people who extract more than is fair from the estate for the services they have rendered. There is a progression "from self-promotion in 12:38-39 to dishonesty and hypocrisy in 12:40." (Donahue and Harrington.)

Jesus says these people will be punished most severely.

The second scenario is specifically located in the Temple where people give their gifts. The Mishna tells us there were thirteen receptacles where people could place their offering. As the coins would be dropped into these trumpet-shaped receptacles they would rattle. Might the amount of the offering be suggested by the noise of the coins going into the receptacle? In other words, it would not be necessary to actually see the coins; one could tell the size and the number based on how much noise they made when dropped. Once again, Jesus calls our attention to something in particular - to someone in particluar ... The widow.

I wonder if the amount being put in by some of the wealthy wasn't gotten on the backs of poor widows whose "houses" had been "devoured"? But, whereas the wealthy and the piously ostentatious folks would have no trouble being noticed, a widow would come and go without fanfare. Had not Jesus focused his disciples on her, I suspect they never would have noticed her. And yet it is her offering that becomes the symbol of generosity and faith.

The widow has put everything she had into the offering. A question: What did she do when she went home? How did she pay her bills? I have trouble imagining that Jesus would call attention to her if, upon leaving the Temple, she went and sat on the steps with cup in hand, begging for money. This widow must have been in touch with a source, an avenue of blessing and security that made it possible for her to be so generous in the Temple.

I am suspicious that this might be the reason Jesus called attention to her - that for all her lack of worldly wealth, she was rich in faith, in joy, in peace, in the assurance that she was loved by God and that life would take care of itself. I don't mean to paint her as unconcerned or oblivious to life's pain and its obligations; I simply mean to suggest that she was more aware of what truly matters in life than were the wealthy who were showing off.

Here is the irony in these two Scriptures - the widows who are being devoured by the wealthy become the emblems of faithfulness in the kingdom of God.

A note here: This is not to suggest that all wealthy people are this way. Jesus makes a point of it to focus on those who are ostentatious about their wealth. Also, notice that religious people can parade around flouting their piety on their shirtsleeves.

Finally ... Time and again the Bible focuses our attention on those who live below the radar screens of the popular and the powerful. Who is Jesus focusing out attention on today?

On Line Bible Study - For the week October 12-18, 2009

Lesson 409

Mark 12: ³⁵While Jesus was teaching in the temple courts, he asked, "How is it that the teachers of the law say that the Christ (Messiah) is the son of David? ³⁶David himself, speaking by the Holy Spirit, declared:
" 'The Lord said to my Lord: "Sit at my right hand until I put your enemies under your feet." ' ³⁷David himself calls him 'Lord.' How then can he be his son?"
The large crowd listened to him with delight.

This is a tricky little passage - one that made sense to Jesus' contemporaries with less effort than it takes us to make sense of it. But the message is an important one - so let's unpack it a bit.

First, remember where Jesus is - in the temple ... In the Hebrew Bible the term "Messiah" was applied to priests, prophets, kings. Jesus is addressing only one of those categories - the king - in this passage. For many in Israel the king became the person and the role in which they put their messianic hopes. They looked for the day when Israel would have the kind of ruler that would restore them and their nation to the glory they had enjoyed during the reigns of David and Solomon.

Jesus then quotes from Psalm 110 (The Lord said to my Lord ... etc.). Jesus is quoting from the Greek translation of the Hebrew Bible in which the divine name (YHWH) is rendered with the word kyrios - So, in the Hebrew Bible it is God saying: Sit at my right hand .... In the Greek translation (Septuagint) it is the Lord who makes this statement. Here is the rub. Jesus accepts the notion that David wrote the Psalms.

God is the Lord. The king is addressed as Lord. David wrote the psalm. So the question being raised here is this: While we understand David's reference to God as the Lord - the first Lord in the quote, who is he referring to in his use of the word Lord at the end of the verse? Normally the king would be referred to as "lord"; but David speaks of the second "lord" as his Lord ... to whom was he referring?

Now, going back to the issue Jesus raises - that the teachers of the law say the Christ must be the son of David ... Given this psalm, in which David acknowledges God and a "lord" other than God - clearly he is not referring to his own son. The point: The Messiah is not the "son of David"; the Messiah is someone greater than merely a son of David. Jesus re-defines both the status and the role of the Messiah. In so doing he is preparing the way for his own suffering and death to become part of the messianic project - something that Israel's religious leaders would struggle with.

Jesus is doing some interpretive gymnastics here with the text from Psalm 110:1. His listeners got it, and they were delighted. We have to work a bit harder than they did in order to see the logic of Jesus' interpretation; but if we will ponder this and "get it", it will be just as delightful to us as it was to them.

On-line Bible Study - For the week October 5-11, 2009

Lesson 408
Mark 12: ²⁸One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, "Of all the commandments, which is the most important?" ²⁹"The most important one," answered Jesus, "is this: 'Hear, O Israel, the Lord our God, the Lord is one. ³⁰Love 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: 'Love your neighbor as yourself.'There is no commandment greater than these."

³²"Well said, teacher," the man replied. "You are right in saying that God is one and there is no other but him. ³³To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices." ³⁴When Jesus saw that he had answered wisely, he said to him, "You are not far from the kingdom of God." And from then on no one dared ask him any more questions.

Mark tells this story absent the acrimony that accompanies Matthew's (22:34ff) and Luke's (10:25ff) telling - in both those cases the question is put to Jesus as a test. In Mark the "teacher of the law" (John Nolland translates the line - "one of the scribes ...") hears the discussion between Jesus and Pharisees, Herodians and Sadducees, and his assessment is that Jesus has answered well. There is no suspicion in his question, no attempt to trap. Rather, Mark tells it s if it is a conversation between two scholars.

In the Babylonian Talmud there is a story of a Gentile approaching Rabbi Shammai with the following challenge: "Make me a proselyte on the condition that you teach me the whole Torah while I stand on one foot." The Rabbi chased him away with a stick.

Then the Gentile approached Rabbi Hillel and asked the same question. Rabbi Hillel responded: "What is hateful to you, do not do to your neighbor; that is the whole Torah, while the rest is commentary; go and learn it." Rabbi Hillel's comment is sometimes referred to as the "Silver Rule" - very similar to the "Golden Rule" that Jesus quotes.

One of the components of Jewish Theology that was attractive to some Gentiles of the First Century is the fact that it is a monotheistic religion. In his response to the scribe, Jesus affirms the fact that there is one God - and he aligns himself with that God, Israel's God. Love God with everything - that is straight out of Deuteronomy 6:4-5. Love your neighbor - see Leviticus 19:18.

I have to say that just reading these words - the texts in Deuteronomy and Leviticus, and Jesus quoting them to this scribe - Just reading them gives me comfort. But then, to actually see that someone agrees with Jesus - that for this moment he is not being subjected to some kind of test or being forced into some kind of trap - that gives me hope as well!

Can I love God and others, simply, whole-heartedly, humbly? Can I have meaningful theological, biblical, spiritual conversations with people without the need to prove them right or wrong, or feel that I have to defend my position?

I think Jesus is willing to engage any and every question. Let your seeking be open, honest. Have your opinions, but hold them lightly enough so that the Spirit can teach you something new.

St. Paul writes in Romans 13:8 - Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law.

Love God; love each other; and let the law be fulfilled.