tag:blogger.com,1999:blog-44184064609132255182024-03-28T14:25:33.322-07:00Daily ExegesisBible Commentaryauthorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.comBlogger4394125tag:blogger.com,1999:blog-4418406460913225518.post-48975803305321318312024-03-28T12:41:00.000-07:002024-03-28T14:25:02.107-07:00Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?" And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him. Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?" ' Then he will show you a large upper room, furnished and prepared; there make ready for us." So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">In the evening He came with the twelve. Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me." And they began to be sorrowful, and to say to Him one by one, "Is it I?" And another said, "Is it I?" He answered and said to them, "It is one of the twelve, who dips with Me in the dish. The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had never been born."</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body." Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it. And He said to them, "This is My blood of the new covenant, which is shed for many. Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 14:12–25 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">Yesterday we read that while Jesus was in the temple, following a <a href="https://dailyexegesis.blogspot.com/2024/03/neither-will-i-tell-you-by-what.html" target="_blank">confrontation with the religious leaders</a> regarding His authority, He began to speak to them in
parables: "A man planted a vineyard and set a hedge around it, dug a
place for the wine vat and built a tower. And he leased it to
vinedressers and went into a far country. Now at vintage-time he sent a
servant to the vinedressers, that he might receive some of the fruit of
the vineyard from the vinedressers. And they took him and beat him and
sent him away empty-handed. Again he sent them another servant, and at
him they threw stones, wounded him in the head, and sent him away
shamefully treated. And again he sent another, and him they killed; and
many others, beating some and killing some. Therefore still having one
son, his beloved, he also sent him to them last, saying, 'They will
respect my son.' But those vinedressers said among themselves, 'This is
the heir. come, let us kill him, and the inheritance will be ours.'
So they took him and killed him and cast him out of the vineyard.
<a href="https://dailyexegesis.blogspot.com/2024/03/therefore-what-will-owner-of-vineyard-do.html" target="_blank">Therefore what will the owner of the vineyard do?</a> He will come and
destroy the vinedressers, and give the vineyard to others. Have you not
even read this Scripture: 'The stone which the builders rejected has become the chief cornerstone. This was the L<span style="font-size: x-small;">ORD</span><span style="font-size: small;"><span>'</span>s</span><span style="font-size: small;"> </span>doing, and it is marvelous in our eyes'? " </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i> Now on the first day of Unleavened Bread, when they killed the Passover
lamb, His disciples said to Him, "Where do You want us to go and
prepare, that You may eat the Passover?" </i> My study Bible notes that while the synoptic Gospels (such as here in St. Mark's Gospel) date the Crucifixion on the first day of <i>Passover</i>, John dates it on the Preparation Day, the day before Passover. So, in the synoptic tradition, the Last Supper covered in today's reading is the Passover meal. In John's Gospel, however, Jesus, as the Lamb of God (<a href="https://www.biblegateway.com/passage/?search=John+1%3A29&version=NKJV" target="_blank">John 1:29</a>), dies at the same time the <i>Passover lamb</i>(s) were being slain in the temple. My study Bible says it's not possible to know which one is historically accurate, but both traditions are accurate theologically; the Mystical Supper is the fulfillment of the Passover meal (synoptic tradition), and Christ's death is the fulfillment of the Passover lambs being <i>killed</i> (John's tradition).</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>And He sent out two of His disciples and said to them, "Go into the
city, and a man will meet you carrying a pitcher of water; follow him.
Wherever he goes in, say to the master of the house, 'The Teacher says,
"Where is the guest room in which I may eat the Passover with My
disciples?" ' Then he will show you a large upper room, furnished and
prepared; there make ready for us." So His disciples went out, and came
into the city, and found it just as He had said to them; and they
prepared the Passover.</i> My study Bible explains that these two disciples are Peter and John (see <a href="https://www.biblegateway.com/passage/?search=Luke+22%3A8&version=NKJV" target="_blank">Luke 22:8</a>). </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>In the evening He came with the twelve. Now as they sat and ate, Jesus
said, "Assuredly, I say to you, one of you who eats with Me will betray
Me." And they began to be sorrowful, and to say to Him one by one, "Is
it I?" And another said, "Is it I?" He answered and said to them, "It
is one of the twelve, who dips with Me in the dish." </i> My study Bible notes that Christ emphasizes both that His betrayer is <i>one of the twelve</i>, and also that he is one <i>who dips with Me in the dish</i>, not so much in order to identify the person. Rather, this emphasizes the level of betrayal; His betrayer is one of His closest friends (see <a href="https://www.biblegateway.com/passage/?search=Psalm+55%3A13-15&version=NKJV" target="_blank">Psalm 55:13-15</a>). </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>"The Son of Man
indeed goes just as it is written of Him, but woe to that man by whom
the Son of Man is betrayed! It would have been good for that man if he
had never been born." </i>My study Bible comments that divine foreknowledge of the betrayal takes away neither Judas' moral freedom nor his accountability. It says that for God, all things are a present reality; God foresees all human actions, but does not cause them. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>And as they were eating, Jesus took bread, blessed and broke it, and
gave it to them and said, "Take, eat; this is My body." Then He took
the cup, and when He had given thanks He gave it to them, and they all
drank from it. And He said to them, "This is My blood of the new
covenant, which is shed for many. Assuredly, I say to you, I will no
longer drink of the fruit of the vine until that day when I drink it new
in the kingdom of God." </i> To give <i>thanks</i> has as its root the Greek word <i>eucharist</i>. My study Bible says that this immediately came to refer to both the Liturgy and the sacrament of Holy Communion. Before the end of the first century, an early manuscript called the <a href="https://www.earlychristianwritings.com/didache.html" target="_blank">Didache</a> ("Teaching") makes reference to the celebration of the Liturgy as "the Eucharist." My study Bible adds that in <span style="font-size: x-small;">AD</span> 150, St. Justin said of Holy Communion, "This food we call 'Eucharist,' of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing [holy baptism] for forgiveness of sins and for rebirth, and who lives as Christ commanded us." Jesus says, "<i>This is My body</i>." In the Orthodox Church it has always been accepted that Christ's words are true, (quoting St. Justin) "that the food consecrated by the word of prayer which comes from Him is the flesh and blood of that incarnate Jesus." </div></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Today's lectionary reading skips ahead in St. Mark's Gospel from the the one we read in yesterday's reading, from chapter 12 to chapter 14. But it is, nevertheless, remarkable and interesting that we go from a focus on the parable of the vinedressers (who failed to deliver the harvest of vintage to the vineyard owner) to Jesus' statement in today's reading that He will "no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God." In light of the discussion of the parable in yesterday's reading and commentary, we might yet again consider what "the fruit of the vine" means here. Is Jesus talking about literal wine, or the fruit of the vine in the Kingdom? Or is this yet another reference to the spiritual fruits which go to make possible the time of the New Jerusalem, the cosmic wedding feast of Bride and Bridegroom, of God and God's people? These sort of "coincidental" occurrences and overlaps within Scripture (such as today's reading echoing an element of yesterday's from a different chapter) invite us to think more deeply about the language and concepts give to us by Christ, and to seek to understand what He has given us -- even the questions He invites us to ask. It's also quite startling to look at the details invoked in today's reading. When the disciples Peter and John ask about preparing the Passover, Jesus replies with very detailed instructions: <i>"Go into the
city, and a man will meet you carrying a pitcher of water; follow him.
Wherever he goes in, say to the master of the house, 'The Teacher says,
"Where is the guest room in which I may eat the Passover with My
disciples?" ' Then he will show you a large upper room, furnished and
prepared; there make ready for us." </i>Not only is this remarkable in terms of wondering how Christ not only knew but had planned all of the detailed instructions, but how it is related to the note in my study Bible regarding Judas' accountability for his choice. To remind, let us repeat the contents of that note in my study Bible: that divine foreknowledge of the betrayal does not take away Judas'
moral freedom or his accountability. This is explained by saying that for God, all things
are a present reality; that in fact, God foresees all human actions, but does not
cause them. Both Christ's minutely detailed instructions regarding preparations for the Passover (including what words to say, that the man will be <i>carrying a pitcher of water,</i> that they will be shown a <i>large upper room</i>), and His apparently detailed understanding of where Judas has been and what he has already done (in <a href="https://www.biblegateway.com/passage/?search=Mark+14%3A10-11&version=NKJV" target="_blank">Mark 14:10-11</a>, the verses just prior to today's reading) fall into this pattern. The Gospel once again shows us that Christ is divine by revealing these details of His knowledge, even as we're given to understand that God's foreknowledge of all things as present reality does not take away responsibility from Judas. It reminds us that every detail of our lives, of our days, our choices, our actions, even our words are known to God and are included in Christ's knowledge of us (see, for example, <a href="https://www.biblegateway.com/passage/?search=Matthew%2012%3A36&version=NKJV" target="_blank">Matthew 10:30; 12:36</a>). In the context of today's reading, it is clear that Christ knows precisely where He is going (to His Passion) and how that is going to unfold. As we journey this week toward Christ's Passion, death, and Resurrection, let us remember this knowledge about our Lord and Savior, even as we prepare to participate in it and live it with Him in our worship services, and especially through the Eucharist. In keeping with the subject of <a href="https://dailyexegesis.blogspot.com/2024/03/therefore-what-will-owner-of-vineyard-do.html" target="_blank">yesterday's commentary</a>, let us, moreover, with Him, look forward to the day of the new wine in the kingdom of God and the New Jerusalem -- for we also participate in that, especially in the spiritual fruits we produce through faith. </div><div style="line-height: 1.5em;"> </div><p></p><p><br /></p><p><br /></p>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-50139288918035037212024-03-27T17:14:00.000-07:002024-03-27T19:45:44.604-07:00Therefore what will the owner of the vineyard do?<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Then He began to speak to them in parables: "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower. And he leased it to vinedressers and went into a far country. Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers. And they took him and beat him and sent him away empty-handed. Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated. And again he sent another, and him they killed; and many others, beating some and killing some. Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.' But those vinedressers said among themselves, 'This is the heir. come, let us kill him, and the inheritance will be ours.' So they took him and killed him and cast him out of the vineyard. Therefore what will the owner of the vineyard do? He will come and destroy the vinedressers, and give the vineyard to others. Have you not even read this Scripture:</div><div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;">'The stone which the builders rejected</div><div style="line-height: 1.5em;">Has become the chief cornerstone.</div><div style="line-height: 1.5em;">This was the L<span style="font-size: x-small;">ORD'</span><span style="font-size: small;"> s </span>doing, </div><div style="line-height: 1.5em;"> And it is marvelous in our eyes'? "</div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 12:1–11 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Yesterday we read that Jesus and the disciples came again to Jerusalem (the day after the <a href="https://dailyexegesis.blogspot.com/2024/03/let-no-one-eat-fruit-from-you-ever-again.html" target="_blank">cleansing of the temple</a>). And as He was walking in the
temple, the chief priests, the scribes, and the elders came to Him. And
they said to Him, "By what authority are You doing these things? And
who gave You this authority to do these things?" But Jesus answered and
said to them, "I also will ask you one question; then answer Me, and I
will tell you by what authority I do these things: The baptism of John
-- was it from heaven or from men? Answer Me." And they reasoned among
themselves, saying, "If we say, 'From heaven,' He will say, 'Why then
did you not believe him?' But if we say, 'From men,' " -- they feared
the people, for all counted John to have been a prophet indeed. So they
answered and said to Jesus, "We do not know." And Jesus answered and
said to them, "<a href="https://dailyexegesis.blogspot.com/2024/03/neither-will-i-tell-you-by-what.html" target="_blank">Neither will I tell you by what authority I do these things</a>."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Then He began to speak to them in parables: "A man planted a vineyard
and set a hedge around it, dug a place for the wine vat and built a
tower. And he leased it to vinedressers and went into a far country.
Now at vintage-time he sent a servant to the vinedressers, that he might
receive some of the fruit of the vineyard from the vinedressers. And
they took him and beat him and sent him away empty-handed. Again he
sent them another servant, and at him they threw stones, wounded him in
the head, and sent him away shamefully treated. And again he sent
another, and him they killed; and many others, beating some and killing
some. Therefore still having one son, his beloved, he also sent him to
them last, saying, 'They will respect my son.' But those vinedressers
said among themselves, 'This is the heir. come, let us kill him, and
the inheritance will be ours.' So they took him and killed him and cast
him out of the vineyard. Therefore what will the owner of the vineyard
do? He will come and destroy the vinedressers, and give the vineyard
to others." </i> My study Bible explains that in this parable, the <i>man</i> represents God the Father, and the <i>vineyard</i> represents God's people. The <i>vinedressers</i> are the religious leaders who have been entrusted to care for the people, and to produce spiritual fruits. Every <i>servant sent </i>by the owner is another Old Testament prophet, coming to call people back to God. The man's<i> beloved son</i> is Christ. The beloved son killed, and cast out of the vineyard, is understood on two levels. First, Jesus was killed outside of Jerusalem (Golgotha was outside the city walls); and second, that Jesus was crucified by foreign soldiers and not those of His own vineyard. The <i>others </i>to whom the vineyard is given later are the Gentiles brought into the Church. </div><div style="line-height: 1.5em;"><i><br /></i></div><div style="line-height: 1.5em;"><i>"Have you not even read this Scripture: 'The stone which the builders rejected has become the chief cornerstone. This was the L<span style="font-size: x-small;">ORD'</span><span style="font-size: small;">s </span>doing, and it is marvelous in our eyes'? " </i> Jesus quotes from <a href="https://www.biblegateway.com/passage/?search=Psalm+118%3A22-23&version=NKJV" target="_blank">Psalm 118:22-23</a>. In St. Luke's Gospel, Jesus adds this caveat: "Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder" (Luke 20:18). St. John Chrysostom interprets this as illustrating the two ways of destruction: those who fall on the stone are people who suffer the effects of their own sins while still in this life; but those on whom the stone falls are the unrepentant who become powder in the final judgment. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">If we think carefully about a vineyard, we might come up with various ways to look at this parable and understand more of Jesus' meanings than what strikes us on the surface. A vineyard is not simply a decorative object, something to own that is beautiful. Certainly the vines are beautiful, and in an arbor they give much needed shade in the hot weather of many places they are grown. Grapes are delicious foods to eat, with lots of nutrition (including antioxidants in the dark skins), and plenty of sweet energy and moisture for the body. But a vineyard is also for making wine, and that's the purpose of the <i>wine vat </i>that the man built for his vineyard. The process of making wine depends upon fermentation and especially enzymes -- the energies that work in an almost mysterious and hidden way to create the finished product out of those sweet sugars in the grapes. It is similar in that sense to Christ's parable of the leaven (<a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A33%3B+Luke+13%3A20-21&version=NKJV" target="_blank">Matthew 13:33; Luke 13:20-21</a>). The enzymes/energies work in mysterious, hidden ways to create a final product. In the case of the vineyard, the wine that is produced is symbolic of covenant, just as at a wedding. Wine is essential in this sense, and features in this way in the Gospels. Perhaps this is most strikingly clear in the story of Christ's first sign of the Kingdom in John's Gospel, the wedding at Cana and the water that was turned to wine (<a href="https://www.biblegateway.com/passage/?search=John+2%3A1-12&version=NKJV" target="_blank">John 2:1-12</a>). One cannot have a wedding feast without wine, without this sign of celebration of the Bridegroom and the Bride -- and in the case of Christ, the eternal marriage of God and God's people. But it takes work to make this wine, for it is truly the spiritual fruits that are necessary to make this Kingdom and to make this covenant. Without those spiritual fruits, the wedding feast of God and God's people, the eternal story of the New Jerusalem cannot happen (<a href="https://www.biblegateway.com/passage/?search=Revelation+21%3A1-5&version=NKJV" target="_blank">Revelation 21:1-5</a>). This cosmic joy awaits the spiritual fruits of all those who came before and of those who enter into the labors of the ones who've worked for this Kingdom (<a href="https://www.biblegateway.com/passage/?search=John%204%3A38&version=NKJV" target="_blank">John 4:38</a>). All the servants sent by the owner of the vineyard in the parable are prophets who've come before, into whose labors we enter when we live faithfully for the Kingdom. They are those who have suffered, as indicated in the parable, who've given their lives, who've been martyred for this Kingdom, who sought to serve God. But these vinedressers still use this vineyard for their own purposes, and they do not bring to the owner the harvest at the vintage time. Their own corruption is what they are serving, without producing the spiritual fruits asked by the Lord. They say, "<i>This is the heir. come, let us kill him, and
the inheritance will be ours," </i>as if this vineyard is just another possession they can own and exploit, rather than something living to cherish and to treasure and care for. The people are not led in good faith, and so prophets like John the Baptist are sent time and time again to inspire with their holiness, to call people back to God. The people who are deeply thirsty for this vintage respond to them -- just as we have read in our recent readings, and particularly in yesterday's reading (above) when Jesus quizzed the religious leaders about John. So the owner of the vineyard sends His beloved Son, Jesus Christ, to come to collect the vintage at harvest -- but that is not forthcoming either. For these vinedressers resort to murder rather than do what they're meant to do honestly, and produce the spiritual fruits of this people. As spiritual leaders, they have failed and see the Son only as obstacle. And so, the job of tending this vineyard will go to others who will hopefully produce the wine of the covenant for the cosmic wedding feast. If we think about this tremendous promise of the New Covenant and the New Jerusalem, we start to get a sense of how each of us are called to play our role as a servant in this vineyard. Through the whole passing of time of this world as we await Christ's return, we are all called to do our part, to work the works of God, the faith in Christ (<a href="https://www.biblegateway.com/passage/?search=John+6%3A28-29&version=NKJV" target="_blank">John 6:28-29</a>). All those who have come and are called, all the servants, the entire communion of saints, the living and the dead and those to come, all the faithful who are known and unknown to us, an entire cosmic order is part of the vineyard and participates in its vintage at harvest time, for we all enter into these labors. Let us consider the gift of the vineyard and our part in it, and how we are called through prayer and worship -- even as we await the commemoration of Resurrection, through all things and all time. For we participate in something living and real, our very lives become essential and cherished in this endeavor, with the mysterious action of the Spirit participating in us.<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-245000287517435382024-03-26T11:06:00.000-07:002024-03-26T11:06:33.980-07:00Neither will I tell you by what authority I do these things<div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> Then they came again to Jerusalem. And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him. And they said to Him, "By what authority are You doing these things? And who gave You this authority to do these things?" But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things: The baptism of John -- was it from heaven or from men? Answer Me." And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?' But if we say, 'From men,' " -- they feared the people, for all counted John to have been a prophet indeed. So they answered and said to Jesus, "We do not know." And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 11:27-33 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Yesterday we read that the next day (following the events of Palm Sunday, <a href="https://www.biblegateway.com/passage/?search=Mark+11%3A1-11&version=NKJV" target="_blank">Christ's Triumphal Entry into Jerusalem</a>), when they had come
out from Bethany, He was hungry. And seeing from afar a fig tree having
leaves, He went to see if perhaps He would find something on it. When
He came to it, He found nothing but leaves, for it was not the season
for figs. In response, Jesus said to it, "<a href="https://dailyexegesis.blogspot.com/2024/03/let-no-one-eat-fruit-from-you-ever-again.html" target="_blank">Let no one eat fruit from you ever again</a>." And His disciples heard it. So
they came to Jerusalem. Then Jesus went into the temple and began to
drive out those who bought and sold in the temple, and overturned the
tables of the money changers and the seats of those who sold doves. And
He would not allow anyone to carry wares through the temple. Then He
taught, saying to them, "Is it not written, 'My house shall be called a
house of prayer for all nations'? But you have made it a 'den of
thieves.' " And the scribes and the chief priests heard it and sought
how they might destroy Him; for they feared Him, because all the people
were astonished at His teaching. When evening had come, He went out of
the city. Now
in the morning, as they passed by, they saw the fig tree dried up from
the roots. And Peter, remembering, said to Him, "Rabbi, look! The fig
tree which You cursed has withered away." So Jesus answered and said to
them, "Have faith in God. For assuredly, I say to you, whoever says to
this mountain, 'Be removed and be cast into the sea,' and does not
doubt in his heart, but believes that those things he says will be done,
he will have whatever he says. Therefore I say to you, whatever things
you ask when you pray, believe that you receive them, and you will have
them. And whenever you stand praying, if you have anything against
anyone, forgive him, that your Father in heaven may also forgive you
your trespasses. But if you do not forgive, neither will your Father in
heaven forgive your trespasses."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Then they came again to Jerusalem. And as He was walking in the
temple, the chief priests, the scribes, and the elders came to Him. And
they said to Him, "By what authority are You doing these things? And
who gave You this authority to do these things?" But Jesus answered and
said to them, "I also will ask you one question; then answer Me, and I
will tell you by what authority I do these things: The baptism of John
-- was it from heaven or from men? Answer Me." And they reasoned among
themselves, saying, "If we say, 'From heaven,' He will say, 'Why then
did you not believe him?' But if we say, 'From men,' " -- they feared
the people, for all counted John to have been a prophet indeed. So they
answered and said to Jesus, "We do not know." And Jesus answered and
said to them, "Neither will I tell you by what authority I do these
things." </i> This important reference to <i>John</i> the Baptist in St. Mark's Gospel tells us something essential to Christ's ministry, and our understanding of its setting. John the Baptist is considered in the Church to be the greatest prophet. But John's earthly life and ministry, my study Bible says, remained in the period of the old covenant. However, we can see from the text how towering a figure John was in his time, so much so that these religious leaders fear the people, <i>for all counted John to have been a prophet indeed</i>. The question to Jesus, we should understand, comes on the heels of His having cleansed the temple the day before (see yesterday's reading, above), and so it is once again a question as to Christ's <i>authority </i>[<i>to do these things</i>]. Jesus is not a Levitical priest, and so does not have inherited authority. Therefore, <i>the</i> <i>chief priests, the scribes, and the elders</i> approach Him to challenge His authority to cleanse the temple. My study Bible comments that, as Christ is careful not to reveal Himself to scoffers, He confounds them here with a different question about John, his holiness and the holiness of His <i>baptism</i>. From where did John's authority come? My study Bible says that both the elders' question and Christ's question require the same answer -- and would therefore lead a person to confess that Jesus has come from heaven. By not answering them directly, it adds, Christ teaches us not to answer people who come asking about holy things with a malicious intent.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">In what we might term Christ's repartee with the religious leaders in the temple, I am always perhaps as tickled as the pilgrims at the Passover were to listen to this "parry and thrust" rhetoric, which Jesus excels in, especially in these confrontations which take place during Holy Week. We know that Christ is the Word (Logos), but we also must extend our understanding of that identity to Jesus' amazing way with words and use of language. His parables are unforgettable and stand the test of time, even two thousand years after they were told. Christ's language and figures of speech stay with us, both in their simplicity and vivid images they give us that tell us about the kingdom of God. In the chapter that follows this one, St. Mark will report Jesus' quizzing of the religious leaders, as He taught in the temple: "How is it that the scribes say that the Christ is the Son of David?" followed by the note, "And the common people heard Him gladly" (see <a href="https://www.biblegateway.com/passage/?search=Mark+12%3A35-37&version=NKJV" target="_blank">Mark 12:35-37</a>). Today's reading gives us a taste of that which delighted the common people to listen to, as Jesus debates these men. Let us remind ourselves of the deadly serious nature of such a challenge, as these men are completely dedicated in their desire (and manipulative power) to have Jesus put to death. But in Jesus' eloquent and effective response, we learn what it is to step lightly and at the same time decisively. More importantly, Jesus teaches us about how to handle our own challenges when our faith is put to the test, and we're challenged by others to defend it. We note that Jesus does not directly debate their charges here. He does not engage them in the same way they seek for Him to be drawn into a defensive argument, and this is important for us to note. Instead, He goes on the offensive with His own question, which they cannot answer. Not only are they unprepared to give the answer the question demands, but they are on the spot. He knows that they cannot be honest before the common people, who both revere John as a holy man and prophet, and listen carefully (and apparently, critically) to their response. Jesus teaches us how not to sacrifice one iota (<a href="https://www.biblegateway.com/passage/?search=Matthew%205%3A18&version=NKJV" target="_blank">a jot</a>) of the truth, while at the same time side-stepping the trap set to reply on the basis given here. Jesus does not openly defend His authority nor even state His identity as the Christ, but He does make it clear that there is a heavenly authority, understood by the public (and even these men) and that this is the correct answer as to where His own authority comes from. Jesus teaches us to pay close attention to our words, because they matter, but He will not give up a thing. The truth He has to bring into the world is too important, and He will give His life for it first. Let us pay close attention to His priorities, and learn from Him, and remember the price He will pay for the precious truth He brings.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-52480728928996502802024-03-25T16:40:00.000-07:002024-03-26T08:20:20.468-07:00Let no one eat fruit from you ever again<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Now the next day, when they had come out from Bethany, He was hungry. And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it. When He came to it, He found nothing but leaves, for it was not the season for figs. In response, Jesus said to it, "Let no one eat fruit from you ever again." And His disciples heard it. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">So they came to Jerusalem. Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. And He would not allow anyone to carry wares through the temple. Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'? But you have made it a 'den of thieves.' " And the scribes and the chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching. When evening had come, He went out of the city.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Now in the morning, as they passed by, they saw the fig tree dried up from the roots. And Peter, remembering, said to Him, "Rabbi, look! The fig tree which You cursed has withered away." So Jesus answered and said to them, "Have faith in God. For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says. Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them. And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses. But if you do not forgive, neither will your Father in heaven forgive your trespasses."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 11:12-25</div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">On Saturday, we read that Jesus and the disciples came to Jericho (as they traveled on the road to Jerusalem). As He went out of Jericho with His disciples
and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the
road begging. And when he heard that it was Jesus of Nazareth, he began
to cry out and say, "Jesus, Son of David, have mercy on me!" Then many
warned him to be quiet; but he cried out all the more, "Son of David,
have mercy on me!" So Jesus stood still and commanded him to be
called. Then they called the blind man, saying to him, "Be of good
cheer. Rise, He is calling you." And throwing aside his garment, he
rose and came to Jesus. So Jesus answered and said to him, "What do you
want Me to do for you?" The blind man said to Him, "Rabboni, that I
may receive my sight." Then Jesus said to him, "Go your way; your faith
has made you well." <a href="https://dailyexegesis.blogspot.com/2024/03/and-immediately-he-received-his-sight.html" target="_blank">And immediately he received his sight and followed Jesus on the road</a>.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Now the next day, when they had come out from Bethany, He was hungry.
And seeing from afar a fig tree having leaves, He went to see if perhaps
He would find something on it. When He came to it, He found nothing
but leaves, for it was not the season for figs. In response, Jesus said
to it, "Let no one eat fruit from you ever again." And His disciples
heard it. </i> Between Saturday's reading (see above) and today, is <a href="https://www.biblegateway.com/passage/?search=Mark+11%3A1-11&version=NKJV" target="_blank">Mark 11:1-11</a>, the passage which describes the events of Palm Sunday, or Christ's Triumphal Entry into Jerusalem. Presumably, it's not included as today's reading because Palm Sunday was celebrated in most Churches yesterday. The exception is the Eastern Orthodox, for whom Easter comes in May this year, as in Eastern Orthodox tradition Easter is calculated to fall after Passover. (Passover this year takes place April 22 - 30, 2024). So this "<i>next day</i>" described in today's reading is Monday of Holy Week, the final week of Christ's earthly life, and corresponds to today in most church calendars. My study Bible comments that <i>it was not the season for figs</i> means that this <i>fig tree</i> had sprouted an early full foliage, seeming to indicate a first crop -- but it had not borne any fruit. So, Jesus, finding not a single fig, condemns it. In Scripture, my study Bible says, a fig tree is frequently a symbol of Israel (<a href="https://www.biblegateway.com/passage/?search=Hosea+9%3A10&version=NKJV" target="_blank">Hosea 9:10</a>). So, in this case, it is a sign of the lack of fruitfulness, even after the fullness of Christ's earthly ministry. The Kingdom will be taken from her and given to another people, called to bear spiritual fruit (see <a href="https://www.biblegateway.com/passage/?search=Matthew+21%3A43%3B+Galatians+5%3A22-23&version=NKJV" target="_blank">Matthew 21:43; Galatians 5:22-23</a>). In the poetry of the ancient world, and even of Scripture (<a href="https://www.biblegateway.com/passage/?search=Song%20of%20Solomon%202%3A13&version=NKJV" target="_blank">Song of Solomon 2:13</a>) figs are the sweetest and richest of fruit, and so symbolizing spiritual treasure. Here, the lack of figs shows spiritual barrenness.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>So they came to Jerusalem. Then Jesus went into the temple and began to
drive out those who bought and sold in the temple, and overturned the
tables of the money changers and the seats of those who sold doves. And
He would not allow anyone to carry wares through the temple. Then He
taught, saying to them, "Is it not written, 'My house shall be called a
house of prayer for all nations'? But you have made it a 'den of
thieves.' " And the scribes and the chief priests heard it and sought
how they might destroy Him; for they feared Him, because all the people
were astonished at His teaching. When evening had come, He went out of
the city.</i> <i>Those who bought and sold in the temple</i> were trading in life animals which were used for sacrifices. The job of the <i>money changers</i> was to trade Roman coins for Jewish ones, as Roman coins bore the image of Caesar (worshiped as a god) and so were considered to be defiling in the temple. Here Jesus -- clearly upset at the trade which seems geared to make profits at the expense of the pilgrims who come to worship at Passover -- quotes from <a href="https://www.biblegateway.com/passage/?search=Isaiah+56%3A7%3B+Jeremiah+7%3A11&version=NKJV" target="_blank">Isaiah 56:7 and Jeremiah 7:1</a> in order to make an explicit statement about the practices of the religious leadership. My study Bible says that the cleansing of the temple also points to the necessity that the Church be kept free from earthly pursuits. As each person is considered to be a temple of God (<a href="https://www.biblegateway.com/passage/?search=1+Corinthians+3%3A16%3B+6%3A19&version=NKJV" target="_blank">1 Corinthians 3:16; 6:19</a>), it notes, this is also a sign that our hearts and minds must be cleansed of earthly matters. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>Now in the morning, as they passed by, they saw the fig tree dried up
from the roots. And Peter, remembering, said to Him, "Rabbi, look! The
fig tree which You cursed has withered away." </i> My study Bible comments that the cursing and withering of the fig tree is a prophetic act signifying the judgment of Israel. It notes that the disciples need to learn that the old covenant with Israel is becoming "obsolete" and will "vanish away" (<a href="https://www.biblegateway.com/passage/?search=Hebrews+8%3A13&version=NKJV" target="_blank">Hebrews 8:13</a>). They will establish His Church, filled ultimately with both Gentiles and Jews, and they need assurance that they are following His will. Thus, my study Bible asserts, this fig tree will be an indelible image in their minds. <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> So Jesus answered and said to them, "Have faith in God. For assuredly,
I say to you, whoever says to this mountain, 'Be removed and be cast
into the sea,' and does not doubt in his heart, but believes that those
things he says will be done, he will have whatever he says. Therefore I
say to you, whatever things you ask when you pray, believe that you
receive them, and you will have them." </i>My study Bible comments that, while it is not recorded that an apostle literally moved a mountain, the patristic literature is clear that they had this authority if the need had arisen (there are legends of certain saints making crevices appear in mountains). Moreover, my study Bible adds, not everything the apostles accomplished was written down. Beyond the literal meaning, this is a promise which illustrates the power of faith and prayer in all areas of life. My study Bible quotes Theophylact as saying, "Whatever we ask, without hesitation and believing in God's power, we shall receive" when we ask for spiritually profitable things. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i>"And whenever you stand praying, if you have anything against anyone,
forgive him, that your Father in heaven may also forgive you your
trespasses. But if you do not forgive, neither will your Father in
heaven forgive your trespasses." </i> This is a very essential addition to Christ's teaching regarding the power of faith. Forgiveness is inescapable as a component of the effectiveness of faith, and a part of faith. In forgiveness, one does not necessarily invite close relations with people who will abuse or hurt, but it is similar to confession. Forgiveness, in the Gospels, is a word that means to "let go." Essentially, we "let go" of hurts, debts, trespasses (in the language of the Lord's Prayer) and give them to God, to guide us through the proper response and to heal us. In this way, they do not stand as obstacles to our relationship to God. This mutual forgiveness assures us of our own forgiveness from God. In this way, we also affirm for ourselves that judgment -- for all, including ourselves -- is ultimately in the hands of God.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">In today's passage, we're given rather vivid images of Christ acting decisively, even somewhat violently, with coercive action designed to make an indelible impression (in the words of my study Bible). The first such action is perhaps His curse upon the fig tree, overheard by the disciples, "<i>Let no one eat fruit from you ever again</i>." The way the passage is written seems designed to let us know that this act by Christ was not necessarily one intended with calm foresight as a demonstration or teaching action, but rather one made out of the depths of Christ's reactions to the things He finds in Jerusalem, and even what He knows is going to come. Perhaps it is only He who knows that this is the final week of His earthly life, and what is to come in a few days. But this decisive action on His part has clearly the significance of a judgment coming from Christ. Then He moves on to the temple and again, the vehemence of what is in His understanding about the corruption in the temple and the practices of the religious leadership results in the strongest and perhaps most violent action undertaken by Christ as He <i>overturned the
tables of the money changers and the seats of those who sold doves.</i> If we want to understand the indignation expressed here, we have only to look at <a href="https://www.biblegateway.com/passage/?search=Matthew+23&version=NKJV" target="_blank">Matthew 23</a>, the fullness of His scathing indictment of the scribes and Pharisees and their corruption and hypocrisy. These incidents come at this stage because it is the closing week of Christ's earthly life, so if we wish to extrapolate, we could say that the time has come because His "time" (or His "hour") draws near, and after that He will not be in the world any longer, and so circumstances for these institutions and these men whom He addresses will change. John's Gospel focuses a lot of attention on Christ's "hour" (the time of glorification, of the Cross, His Passion), and so repeats several warnings by Jesus saying that it is only "a little while longer" that He would be with them (<a href="https://www.biblegateway.com/passage/?search=John+7%3A33%3B+12%3A35%3B+13%3A33&version=NKJV" target="_blank">John 7:33; 12:35; 13:33</a>). In Luke's Gospel, Jesus says flatly, "For I say to you that this which is written must still be accomplished in Me: 'And He was numbered with the transgressors.' For the things concerning Me have an end" (Luke 22:37). Therefore, the things that appear surprisingly violent in some sense to us in today's reading come as Jesus knows the time is very near that His "end" is at hand, and the spiritual fruits that could be hoped for from the religious leadership are not forthcoming. In this sense, we do well to consider that Christ's ministry is decided not by Himself alone, but by the Father, for it is the Father who determines the times of things (<a href="https://www.biblegateway.com/passage/?search=Mark%2013%3A32&version=NKJV" target="_blank">Mark 13:32</a>), and so if no fruits have been produced by now, these leaders who now seek to put Him to death are far from likely to produce any fruits of repentance at all. Let us remember that we are now in Holy Week, and walk with Christ knowing what is to come. For the message here to us is clear, that things do eventually have an end, even our very lives in this world. "Ever again" is long time. Therefore, today's events indicate to us that our time in life is precious, and every moment is one in which we may meet Christ and find where He calls us, what fruits He desires from us. What do you need to change? Today's reading ends with a note endorsing and emphasizing faith. Let us remember where to turn when we feel stuck, or when we need a new start.<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com2tag:blogger.com,1999:blog-4418406460913225518.post-14064849267259205102024-03-23T11:48:00.000-07:002024-03-23T15:15:49.186-07:00And immediately he received his sight and followed Jesus on the road<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Now they came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging. And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!" Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!" So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, "Be of good cheer. Rise, He is calling you." And throwing aside his garment, he rose and came to Jesus. So Jesus answered and said to him, "What do you want Me to do for you?" The blind man said to Him, "Rabboni, that I may receive my sight." Then Jesus said to him, "Go your way; your faith has made you well." And immediately he received his sight and followed Jesus on the road.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 10:46–52 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Yesterday we read that now the disciples were on the road, going up to
Jerusalem, and Jesus was going before them; and they were amazed. And
as they followed they were afraid. Then He took the twelve aside again
and began to tell them the things that would happen to Him: "Behold, we
are going up to Jerusalem, and the Son of Man will be betrayed to the
chief priests and to the scribes; and they will condemn Him to death and
deliver Him to the Gentiles; and they will mock Him, and scourge Him,
and spit on Him, and kill Him. And the third day He will rise again." Then
James and John, the sons of Zebedee, came to Him, saying, "Teacher, we
want You to do for us whatever we ask." And He said to them, "What do
you want Me to do for you?" They said to Him, "Grant us that we may
sit, one on Your right hand and the other on Your left, in Your glory."
But Jesus said to them, "<a href="https://dailyexegesis.blogspot.com/2024/03/you-do-not-know-what-you-ask.html" target="_blank">You do not know what you ask</a>. Are you able to
drink the cup that I drink, and be baptized with the baptism that I am
baptized with?" They said to Him, "We are able." So Jesus said to
them, "You will indeed drink the cup that I drink, and with the baptism I
am baptized with you will be baptized; but to sit on My right hand and
on My left is not Mine to give, but it is for those for whom it is
prepared." And when the ten heard it, they began to be greatly
displeased with James and John. But Jesus called them to Himself and
said to them, "You know that those who are considered rulers over the
Gentiles lord it over them, and their great ones exercise authority over
them. Yet it shall not be so among you; but whoever desires to become
great among you shall be your servant. And whoever of you desires to be
first shall be slave of all. For even the Son of Man did not come to
be served, but to serve, and to give His life a ransom for many."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Now they came to Jericho. As He went out of Jericho with His disciples
and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the
road begging. And when he heard that it was Jesus of Nazareth, he began
to cry out and say, "Jesus, Son of David, have mercy on me!" Then many
warned him to be quiet; but he cried out all the more, "Son of David,
have mercy on me!" So Jesus stood still and commanded him to be
called. Then they called the blind man, saying to him, "Be of good
cheer. Rise, He is calling you." And throwing aside his garment, he
rose and came to Jesus. So Jesus answered and said to him, "What do you
want Me to do for you?" The blind man said to Him, "Rabboni, that I
may receive my sight." Then Jesus said to him, "Go your way; your faith
has made you well." And immediately he received his sight and followed
Jesus on the road.</i> My study Bible has rather extensive notes on today's passage, beginning with the comment that the restoration of <i>sight </i>to <i>the blind </i>was a sign which was expected to be performed by the Messiah (<a href="https://www.biblegateway.com/passage/?search=Isaiah+29%3A18%3B+35%3A4-5&version=NKJV" target="_blank">Isaiah 29:18; 35:4-5</a>). This is considered to be a power which God had reserved for God alone (compare to <a href="https://www.biblegateway.com/passage/?search=John+9%3A32&version=NKJV" target="_blank">John 9:32</a>). <i>Bartimaeus</i> calls Jesus by the messianic title Son of David, which shows us his faith that Jesus was truly the Christ. Moreover, in addition to the terms of the story, there is a patristic spiritual interpretation to this miracle. As my study Bible explains it, Jericho was a low-lying city long associated with sin (<a href="https://www.biblegateway.com/passage/?search=Luke+10%3A30%3B+19%3A1&version=NKJV" target="_blank">Luke 10:30; 19:1</a>). In this spiritual interpretation of the passage, therefore, Jericho symbolizes fallen humanity. In that context, Jesus passing through Jericho is an image of the Incarnation itself; God becoming human and walking in the fallen world. When Christ restores sight to Bartimaeus, then, it parallels His restoring humanity to glory (receiving light, so to speak, and illuminating them). Having been restored, healed, and made whole by Christ, human nature can now follow Christ <i>on the road</i> to the Kingdom -- symbolized by our Lord's subsequent entrance into Jerusalem (on Palm Sunday; in the passage that follows, <a href="https://www.biblegateway.com/passage/?search=Mark+11%3A1-11&version=NKJV" target="_blank">Mark 11:1-11</a>).</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">When we stop to think about the setting of Jesus and the disciples on the road toward Jerusalem, we might do well to consider how in our own lives shifting goals change our perspectives and the meanings in the things we experience. For one example, consider a young person who chooses to set a goal of going to medical school and becoming a doctor. This shifts perspective to a place where each experience becomes filled with potential for learning how to become a good doctor. Mathematics helps with understanding of chemistry; even seemingly simple business experience helps with considering how to eventually run a medical office. All things and experiences might contribute to that goal. Jesus and the disciples on the road toward Jerusalem help to teach us that lesson, because -- as we've observed through recent readings in the Gospels -- they go toward a goal the disciples don't really understand as of yet. Jesus' glorification will not be the kind of worldly glory they understand from the world around them; neither are they prepared by the popular expectations of the Jewish messiah to deliver Israel from her worldly troubles with a resurrection of David's kingdom. The Passion, death, and Resurrection of Jesus will shift and change everything, fill their present experiences with meanings they don't yet know -- and this is the surprising healing of human nature my study Bible speaks about regarding the spiritual understanding of today's story. When our heads are simply filled with worldly or earthly images of what would make us great or glorious, how can we understand such sacrifice, or even what it is to be "great" on Christ's terms? This is suggested by yesterday's reading (above), when Jesus tells John and James Zebedee, "<a href="https://dailyexegesis.blogspot.com/2024/03/you-do-not-know-what-you-ask.html" target="_blank">You do not know what you ask</a>." For our eyes to be truly opened requires illumination on levels far deeper than material sight; it requires of us an understanding given through the light of Christ not just to intellect but to soul and spirit, to levels of the mind and heart that need healing, and adjustment to that change. After Christ's Passion and Resurrection, and after Pentecost and all of the events of the establishment of the early Church with its persecutions, John and James Zebedee would have a much better idea of what they were asking about. The illumination of blind Bartimaeus is the beginning of sight, to follow Christ out of the habitation of Jericho and whatever could be understood from this environment, and on into Jerusalem and beyond. Jesus' glorification puts a completely different light on what makes greatness, what the light of glory is. It's a different kind of goal that throws light even on suffering, for in suffering with us, our Lord engaged with the world and the pain of evil so that He could heal us and give us new meanings even in our own suffering. In our modern world, we are often focused on a materialist perspective, one in which the things we consume and amass seem to define success and glory in life, for all kinds of reasons. But we still (obviously) need Christ's healing in our modern "Jericho" environment. In St. Luke's Gospel, Jesus teaches, "Life is more than food, and the body is more than clothing" (Luke 12:23). As we head towards Holy Week, and the final week of Christ's earthly life, let us keep this in mind as He goes through His Passion and to Resurrection. For our own suffering is transfigured and healed this same way and no other. It is only after Bartimaeus receives his sight that he can follow Jesus on the road. When we see clearly, we can do so, too.<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-31860287034607408082024-03-22T14:00:00.000-07:002024-03-23T07:57:42.470-07:00You do not know what you ask<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed. And as they followed they were afraid. Then He took the twelve aside again and began to tell them the things that would happen to Him: "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him. And the third day He will rise again."</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask." And He said to them, "What do you want Me to do for you?" They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory." But Jesus said to them, "You do not know what you ask. Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?" They said to Him, "We are able." So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared." And when the ten heard it, they began to be greatly displeased with James and John. But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 10:32–45 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">Yesterday we read that as Jesus was going out on the road,
one came running, knelt before Him, and asked Him, "Good Teacher, what
shall I do that I may inherit eternal life?" So Jesus said to him, "Why
do you call Me good? No one is good but One, that is, God. You know
the commandments: 'Do not commit adultery,' 'Do not murder,' 'Do not
steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your
father and your mother.' " And he answered and said to Him, "Teacher,
all these things I have kept from my youth." Then Jesus, looking at
him, loved him, and said to him, "One thing you lack: Go your way, sell
whatever you have and give to the poor, and you will have treasure in
heaven; and come, take up the cross, and follow Me." But he was sad at
this word, and went away sorrowful, for he had great possessions. Then
Jesus looked around and said to His disciples, "How hard it is for
those who have riches to enter the kingdom of God!" And the disciples
were astonished at His words. But Jesus answered again and said to
them, "<a href="https://dailyexegesis.blogspot.com/2024/03/children-how-hard-it-is-for-those-who.html" target="_blank">Children, how hard it is for those who trust in riches to enter the kingdom of God!</a> It is easier for a camel to go through the eye of a
needle than for a rich man to enter the kingdom of God." And they were
greatly astonished, saying among themselves, "Who then can be saved?"
But Jesus looked at them and said, "With men it is impossible, but not
with God; for with God all things are possible." Then
Peter began to say to Him, "See, we have left all and followed You."
So Jesus answered and said, "Assuredly, I say to you, there is no one
who has left house or brothers or sisters or father or mother or wife or
children or lands, for My sake and the gospel's, who shall not receive a
hundredfold now in this time -- houses and brothers and sisters and
mothers and children and lands, with persecutions -- and in the age to
come, eternal life. But many who are first will be last, and the last
first."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Now they were on the road, going up to Jerusalem, and Jesus was going
before them; and they were amazed. And as they followed they were
afraid. Then He took the twelve aside again and began to tell them the
things that would happen to Him: "Behold, we are going up to Jerusalem,
and the Son of Man will be betrayed to the chief priests and to the
scribes; and they will condemn Him to death and deliver Him to the
Gentiles; and they will mock Him, and scourge Him, and spit on Him, and
kill Him. And the third day He will rise again."</i> My study Bible says that Christ's repeated predictions of His Passion were intended to encourage and to strengthen the disciples, as they will come to face terrifying events. Let us make careful note of the fact that they are now<i> on the road</i> and <i>going up to Jerusalem</i>. Additionally, my study Bible also comments that these warnings by Jesus confirm that He is going to His death in Jerusalem of His own will and choosing. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>Then James and John, the sons of Zebedee, came to Him, saying, "Teacher,
we want You to do for us whatever we ask." And He said to them, "What
do you want Me to do for you?" They said to Him, "Grant us that we may
sit, one on Your right hand and the other on Your left, in Your glory."
But Jesus said to them, "You do not know what you ask. Are you able to
drink the cup that I drink, and be baptized with the baptism that I am
baptized with?" They said to Him, "We are able." So Jesus said to
them, "You will indeed drink the cup that I drink, and with the baptism I
am baptized with you will be baptized; but to sit on My right hand and
on My left is not Mine to give, but it is for those for whom it is
prepared." And when the ten heard it, they began to be greatly
displeased with James and John. But Jesus called them to Himself and
said to them, "You know that those who are considered rulers over the
Gentiles lord it over them, and their great ones exercise authority over
them. Yet it shall not be so among you; but whoever desires to become
great among you shall be your servant. And whoever of you desires to be
first shall be slave of all."</i> In our readings from <a href="https://dailyexegesis.blogspot.com/2024/03/if-anyone-desires-to-be-first-he-shall.html" target="_blank">Monday</a>, <a href="https://dailyexegesis.blogspot.com/2024/03/but-whoever-causes-one-of-these-little.html" target="_blank">Tuesday</a>, and <a href="https://dailyexegesis.blogspot.com/2024/03/for-of-such-is-kingdom-of-god.html" target="_blank">Wednesday</a>, Jesus has already been addressing the question of "greatness" among His disciples. In yesterday's reading (above), Jesus addressed the question of great possessions and the obstacle that can be to entering the kingdom of God. Here, my study Bible comments that this quest for temporal power and glory is unfitting for a disciple and shows an earthly misunderstanding of the kingdom of God. In Matthew's Gospel it's reported that <i>the mother of Zebedee's sons</i> makes the request for this honor, but as is clear in the Greek text, Christ responds by addressing them in the plural ("<i>What do you want Me to do for you?</i>"; verse 36). My study Bible notes also that Christ calls His Crucifixion a <i>cup </i>and His death a <i>baptism</i>. It says that the Cross is a cup because He drinks it willingly (<a href="https://www.biblegateway.com/passage/?search=Hebrews+12%3A2&version=NKJV" target="_blank">Hebrews 12:2</a>); His death is baptism because He was completely immersed in it, yet it cleansed the world (<a href="https://www.biblegateway.com/passage/?search=Romans+6%3A3-6&version=NKJV" target="_blank">Romans 6:3-6</a>). Here it is also noted that Christ's words to the Zebedee brothers are a prophecy. That they will indeed participate in the same cup and baptism shows the life of persecution and martyrdom which both would lead after Pentecost. Furthermore, that Christ says the places of honor in the Kingdom are not His to give doesn't mean that He lacks authority. What it means is that these are not Christ's to give arbitrarily. He will give them to those for whom God has prepared them. With regard to sitting as equals on Christ's <i>right </i>and <i>left hand</i> in His Kingdom, St. John Chrysostom says that no one could possibly occupy a position like that. In terms of the highest places of honor given to human beings, my study Bible notes that the icons of the Church universally show the Virgin Mary (the most blessed among women - <a href="https://www.biblegateway.com/passage/?search=Luke+1%3A28&version=NKJV" target="_blank">Luke 1:28</a>) and John the Baptist (the greatest born of women - <a href="https://www.biblegateway.com/passage/?search=Matthew+11%3A11&version=NKJV" target="_blank">Matthew 11:11</a>) holding these places. <br /></div></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <i>"For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." </i> <i>For many</i> as used here is an Aramaic expression, which means "for all."</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">As pointed out above, in several readings this week Jesus has addressed the issue of greatness and what that is in His Church and His Kingdom. Therefore, it is somewhat surprising at this stage that these apostles, John and James Zebedee, who together with St. Peter make up three "pillars of faith," should now come to Christ with this request. They are the ones, together with Peter, whom Jesus has taken with Him in times that called for the greatest strength of faith: in the healing of <a href="https://dailyexegesis.blogspot.com/2024/03/do-not-be-afraid-only-believe.html" target="_blank">Jairus' daughter</a>, and at the <a href="https://dailyexegesis.blogspot.com/2024/03/this-is-my-beloved-son-hear-him.html" target="_blank">Transfiguration</a> (and the <a href="https://dailyexegesis.blogspot.com/2024/03/lord-i-believe-help-my-unbelief.html" target="_blank">healing</a> that followed). It seems quite possible that, at this stage when Jesus' intention is very clear that He is setting off on the road to Jerusalem, the brothers (and their mother, as indicated in St. Matthew's Gospel), believe that the purpose of going to Jerusalem is to inaugurate this Kingdom, which they assume will be an earthly one. Perhaps it is, after all, because James and John have been so close to Jesus as part of His "inner circle" together with Peter that they seek these places of honor. But, as in the cases where Peter's behavior is disappointing (such as in his denials of Christ to come at <a href="https://www.biblegateway.com/passage/?search=Mark+14%3A29-31&version=NKJV" target="_blank">Mark 14:29-31</a>), or the times the disciples haven't measured up to the kind of faith Christ would ask of them (as in <a href="https://dailyexegesis.blogspot.com/2024/03/why-are-you-so-fearful-how-is-it-that.html" target="_blank">this reading</a>), or have so lacked understanding it seemed to exasperate Jesus (in <a href="https://dailyexegesis.blogspot.com/2024/03/how-is-it-you-do-not-understand.html" target="_blank">this reading</a>), perhaps we are given these examples by the disciples to teach us something important. For we learn primarily that discipleship is not a one-time quiz or test that we either pass or fail, but a lifelong journey. Indeed the word for disciple in the Greek of the Gospels means "learner" (μαθητής/<i>mathetes</i>). In modern Greek this word is used to mean "student." Discipleship, in the context of the Gospels, is a lifelong road. And we can see for ourselves, through the remarkably short three-year period of Christ's ministry, how the disciples grow and become the apostles they would eventually be. As my study Bible pointed out, both John and James Zebedee (also named "Sons of Thunder" by Jesus as we read in <a href="https://www.biblegateway.com/passage/?search=Mark%203%3A17&version=NKJV" target="_blank">Mark 3:17</a>) would truly both drink Christ's <i>cup</i> and be <i>baptized</i> with His <i>baptism</i>. James would be the first of the apostles to be martyred (in <span style="font-size: x-small;">AD</span> 44, beheaded by King Herod Agrippa I in Jerusalem; see <a href="https://www.biblegateway.com/passage/?search=Acts+12%3A1-2&version=NKJV" target="_blank">Acts 12:2</a>). John would go on to a long life of persecution and exile, producing one Gospel, three Epistles, and the Revelation, as well as caring for Mary the Mother of God (<a href="https://www.biblegateway.com/passage/?search=John%2019%3A26&version=NKJV" target="_blank">John 19:26</a>). So what is it that will take these two men (and presumably their mother) from the ones who demand the two most important places in Christ's Kingdom, on His right and on His left, to the ones who would serve with the kind of greatness that Jesus has described over the course of the past several readings? Christ's Passion itself, just ahead of them in Jerusalem, will without a doubt take them through its shattering realities and the tremendous story of Christ's sacrifice "for many," as Jesus prophesies in today's reading. But the powerful spiritual realities to come, of Resurrection, and of the coming of the Holy Spirit at Pentecost, as well as the growth of the Church and its many servants to come, will no doubt have their effects upon all of them. Let us take these examples to heart, and understand that for each of us, our journey forward into discipleship and deepening faith might very well take us through the deep changes of heart and mind as exemplified by these Sons of Thunder. Let us be grateful for the grace we're given and the examples in the Gospels. When these men make their request of Jesus, He tells them truthfully, "<i>You do not know what you ask</i>." But they would learn in time, and through faith. Let us remember that we, also, may have a lot to learn along the way. Clearly, when we pray, we also may not know what we ask. Let us keep our patience and keep learning as disciples throughout our lives, and pray for the grace to change and accept what we're meant to learn. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-61272187972501607732024-03-21T18:58:00.000-07:002024-03-21T19:25:11.081-07:00Children, how hard it is for those who trust in riches to enter the kingdom of God!<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Now as He was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?" So Jesus said to him, "Why do you call Me good? No one is good but One, that is, God. You know the commandments: 'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and your mother.' " And he answered and said to Him, "Teacher, all these things I have kept from my youth." Then Jesus, looking at him, loved him, and said to him, "One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me." But he was sad at this word, and went away sorrowful, for he had great possessions. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!" And the disciples were astonished at His words. But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." And they were greatly astonished, saying among themselves, "Who then can be saved?" But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible." </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Then Peter began to say to Him, "See, we have left all and followed You." So Jesus answered and said, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life. But many who are first will be last, and the last first."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 10:17-31 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">Yesterday we read that Jesus arose from Capernaum in Galilee and came to
the region of Judea by the other side of the Jordan. And multitudes
gathered to Him again, and as He was accustomed, He taught them again.
The Pharisees came and asked Him, "Is it lawful for a man to divorce his
wife?" testing Him. And He answered and said to them, "What did Moses
command you?" They said, "Moses permitted a man to write a certificate
of divorce, and to dismiss her." And Jesus answered and said to them,
"Because of the hardness of your heart he wrote you this precept. But
from the beginning of the 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 then they are no
longer two, but one flesh. Therefore what God has joined together,
let not man separate." In
the house His disciples also asked Him again about the same matter. So
He said to them, "Whoever divorces his wife and marries another commits
adultery against her. And if a woman divorces her husband and marries
another, she commits adultery." Then
they brought little children to Him, that He might touch them; but the
disciples rebuked those who brought them. But when Jesus saw it, He was
greatly displeased and said to them, "Let the little children come to
Me, and do not forbid them; <a href="https://dailyexegesis.blogspot.com/2024/03/for-of-such-is-kingdom-of-god.html" target="_blank">for of such is the kingdom of God</a>.
Assuredly, I say to you, whoever does not receive the kingdom of God as a
little child will by no means enter it." And He took them up in His
arms, laid His hands on them, and blessed them.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Now as He was going out on the road, one came running, knelt before
Him, and asked Him, "Good Teacher, what shall I do that I may inherit
eternal life?" So Jesus said to him, "Why do you call Me good? No one
is good but One, that is, God. You know the commandments: 'Do not
commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false
witness,' 'Do not defraud,' 'Honor your father and your mother.' " And
he answered and said to Him, "Teacher, all these things I have kept
from my youth." </i> My study Bible comments that this man does not come to test Jesus, but to seek advice from one he considers to be no more than a <i>good Teacher</i>. Jesus' response is not to deny that He is God, but rather to lead the rich man to that knowledge. Note also that formal observance of commandments does not make one righteous before God; however, as my study Bible suggests here, this man had an earnest desire for eternal life and sensed that he still lacked something. Therefore, in such a context, he continue to press Christ for the answer. <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i>Then Jesus, looking at him, loved him, and said to him,
"One thing you lack: Go your way, sell whatever you have and give to
the poor, and you will have treasure in heaven; and come, take up the
cross, and follow Me." But he was sad at this word, and went away
sorrowful, for he had great possessions</i>. It's important that the text tells us specifically that Jesus <i>loved him</i>. My study Bible comments that to be perfect ("<i>one thing you lack</i>") one must willingly sacrifice all and <i>follow</i> Christ. It adds that nothing is gained unless this sacrifice is given freely. But the specifics of how a person follows Christ will vary for each one. In this case, wealth had a great grip on this rich man and his identity, so his only hope was to sell and give away his possessions. According to St. John Chrysostom, my study Bible notes, to give away his possessions is the least of Christ's instructions to this man. To follow Jesus in all things is a much greater and more difficult calling. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Then Jesus looked around and said to His disciples, "How hard it is for
those who have riches to enter the kingdom of God!" And the disciples
were astonished at His words. But Jesus answered again and said to
them, "Children, how hard it is for those who trust in riches to enter
the kingdom of God! It is easier for a camel to go through the eye of a
needle than for a rich man to enter the kingdom of God." And they were
greatly astonished, saying among themselves, "Who then can be saved?"
But Jesus looked at them and said, "With men it is impossible, but not
with God; for with God all things are possible."</i> My study Bible cites various interpretations which have been suggested for this impossible image of a <i>camel</i> to go through <i>the eye of a needle</i>. One suggestion has been that the word wasn't "camel" but an Aramaic word that sounds alike and, in fact, means "rope." Another has been offered that the "eye of a needle" was actually the name of a very narrow city gate, through which a camel might barely squeeze if it were unloaded of all of its baggage (symbolizing wealth). There is an expression in the Talmud, "for an elephant to go through the eye of a needle." In any case, the image shows the impossibility of salvation for those attached to riches. And the key is really in the understanding of what it is to be "attached" in this sense. My study Bible says that this is made clear by the disciples' response, "<i>Who then can be saved?</i>" But by God's grace, even things which are<i> impossible </i>for us of our own efforts alone can come to pass.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;"><i>Then
Peter began to say to Him, "See, we have left all and followed You."
So Jesus answered and said, "Assuredly, I say to you, there is no one
who has left house or brothers or sisters or father or mother or wife or
children or lands, for My sake and the gospel's, who shall not receive a
hundredfold now in this time -- houses and brothers and sisters and
mothers and children and lands, with persecutions -- and in the age to
come, eternal life. But many who are first will be last, and the last
first." </i> My study Bible remarks that Christ is not commanding believers to divorce spouses and abandon children here. Again, it cites the commentary of St. John Chrysostom, who explains this as referring to keeping faith under persecution even if it means to lose one's family. It also means to accept that unbelieving family members may cut off ties because of the believer's faith (see <a href="https://www.biblegateway.com/passage/?search=1+Corinthians+7%3A12-16&version=NKJV" target="_blank">1 Corinthians 7:12-16</a>). Moreover, here believers are promised a <i>hundredfold</i> of <i>houses</i> and relatives not in an earthly sense, but rather in a spiritual one. That is, the fathers and mothers of the Church, sisters and brothers in Christ, and houses of worship and fellowship. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Of course this story is always somewhat shocking, no matter how many times we have heard it before. Imagine being asked to give up everything one owns. The concept is striking, for in our lives we seem to depend upon accumulating, saving, amassing things we need -- and not only for ourselves but for our families. It is imaginable here that these possessions aren't really things this young man has accumulated by himself, but that he has inherited from his family. In Matthew's Gospel, we're told that this is a young man (<a href="https://www.biblegateway.com/passage/?search=Matthew+19%3A20&version=NKJV" target="_blank">Matthew 19:20</a>), and even in this story here in Mark's Gospel, we can see from the way he seeks out Christ, and the way Christ advises him, the youth in this person. The idea that Jesus <i>loves him</i> tells us about a kind of tenderness toward a young person who sincerely seeks the good. But to give up wealth and possessions, particularly what we may assume is family wealth, and likely inherited property (as this society is not the upwardly mobile industrial period we know), speaks to how difficult this command might really be for the young man. To give up these possessions likely means giving up family identity, for inherited wealth played a great role in this society, especially on the Council (particularly among the Sadducees). Luke tells us, in fact, that this young man is a ruler, and so likely occupies an important and possibly inherited place in the society (<a href="https://www.biblegateway.com/passage/?search=Luke+18%3A18&version=NKJV" target="_blank">Luke 18:18</a>). All of these things combine to tell us of the difficulties, hurdles, and obstacles this young man (whom Jesus <i>loved</i>, let us remember) had to struggle with in order to follow Christ's command to sell whatever he had and give it to the poor. But those things illuminate struggles that may come our way, too, if our faith leads us to follow a different set of values than our parents or family would prefer. Perhaps we also are led to follow a path where our lives are not dominated by the struggle for wealth, or to gain social position or status. For these pursuits still play a great role in our world, in the status and esteem in which we're held by others, and in the ambitions parents, family, and loved ones -- even friends -- may have for us or wish to share. In <a href="https://dailyexegesis.blogspot.com/2024/03/for-of-such-is-kingdom-of-god.html" target="_blank">yesterday's commentary</a>, we explored to an extent what it means to "make your eye single" in the command Jesus gives in <a href="https://www.biblegateway.com/passage/?search=Matthew+6%3A22&version=NKJV" target="_blank">Matthew 6:22</a>. That is the language of the King James Version, which is much closer to the Greek. In the same passage (and also in the Sermon on the Plain in Luke's Gospel), Jesus continues with this illustration of single-minded focus by teaching, "No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon" (Matthew 6:24). In this context, we can see how the demands placed upon this young man by his wealth and possessions can get in the way of following Christ with a single-minded focus. His family ties, his inherited position, his place as a ruler linked to to his wealth -- all of these would easily create a conflict of interest with the discipleship required by Christ of His followers, particularly at this time. We can imagine the struggle ahead as Christ's ministry becomes one perceived with hostility by the religious rulers, and Christ is persecuted and killed, as His followers will become persecuted in the synagogues. We know that Christ had other followers with a wealthy or prominent background, such as Nicodemus or Joseph of Arimathea, but in the tradition of the Church it is assumed they left these things behind to follow Christ and instead played significant roles in the early Church. St. Paul is the other great example we have of a man who left everything behind, including his life as a Pharisee, to follow Christ. In today's passage, the disciples themselves speak of all the things they have left behind to dedicate themselves to following Christ as they are led by Him to do so. All of these things should combine to sober us to the possibilities regarding where Christ will lead us, to the things we might even be led to give up ourselves. As. St. Chrysostom teaches, the ways in which we are taught to give up things in our lives that stand in the way of following Christ in a single-minded and fully committed manner will be different for each. We don't all share the same task, the same pursuit which Christ asks of us. Neither do we share the same types of attachments to let go. But one thing He asks for is our full hearts, with nothing kept back. The process of faith is that lifelong honing down by casting aside the things that stand in the way of its growth, the things we don't need, and taking up instead the way He asks of us. With sober hearts, let us consider where He teaches us to go, and what it means to grow into the fullness of the life He offers.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div></div><div style="line-height: 1.5em;"> <br /></div></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-38874772130106382912024-03-20T14:23:00.000-07:002024-03-20T20:03:18.967-07:00For of such is the kingdom of God<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Then He arose from there and came to the region of Judea by the other side of the Jordan. And multitudes gathered to Him again, and as He was accustomed, He taught them again. The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him. And He answered and said to them, "What did Moses command you?" They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her." And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept. But from the beginning of the 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 then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate."</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">In the house His disciples also asked Him again about the same matter. So He said to them, "Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery."</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them. But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it." And He took them up in His arms, laid His hands on them, and blessed them.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 10:1–16 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">In yesterday's reading, Jesus taught the disciples, "<a href="https://dailyexegesis.blogspot.com/2024/03/but-whoever-causes-one-of-these-little.html" target="_blank">But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea</a>. If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.' And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.' And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.' For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Then He arose from there and came to the region of Judea by the other
side of the Jordan. And multitudes gathered to Him again, and as He was
accustomed, He taught them again. Jesus has once again left Galilee, and now has come to the region of Judea, but not to Jerusalem.</i> Rather He is east of the Jordan (see <a href="https://bible-history.com/biblemaps/the-jordan-river-2" target="_blank">this map</a>). </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.</i> The <i>Pharisees</i> no doubt know Jesus is in this area teaching to <i>multitudes</i>. They've come from Jerusalem specifically to test Him. Divorce was a hotly contested issue in Christ's time, with issues that complicated the nature of divorce because of the contractual agreements, and specifically monies involved, such as the bride-price. Who would gain control of this money, and lose it through divorce, became a part of the problems of marriage, including remarriage to the same person as a way to gain money. The Pharisees were actually closer to Christ's position than were other parties in the arguments over this issue.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>And He answered and said to them, "What did Moses command you?" They
said, "Moses permitted a man to write a certificate of divorce, and to
dismiss her." And Jesus answered and said to them, "Because of the
hardness of your heart he wrote you this precept. But from the
beginning of the 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 then they are no longer
two, but one flesh. Therefore what God has joined together, let not
man separate."</i> The basis for the <i>Pharisees</i>' test is <a href="https://www.biblegateway.com/passage/?search=Deuteronomy+24%3A1-4&version=NKJV" target="_blank">Deuteronomy 24:1-4</a>. My study Bible comments that, in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in that day, Jesus repeatedly condemns divorce (see, for example, <a href="https://www.biblegateway.com/passage/?search=Matthew+5%3A31-32%3B+19%3A8-9&version=NKJV" target="_blank">Matthew 5:31-32; 19:8-9</a>). Instead, Jesus emphasizes marriage as a holy institution with an eternal nature. In Matthew's Gospel, Jesus gives as a possible reason for divorce sexual immorality, which shows that even holy matrimony can be destroyed by sin. Jesus quotes from <a href="https://www.biblegateway.com/passage/?search=Genesis+1%3A27%3B+5%3A2%3B+2%3A24&version=NKJV" target="_blank">Genesis 1:27; 5:2 and Genesis 2:24</a>.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>In the house His disciples also asked Him again about the same matter.
So He said to them, "Whoever divorces his wife and marries another
commits adultery against her. And if a woman divorces her husband and
marries another, she commits adultery."</i> My study Bible comments that God's condescension, or allowance for human weakness (by allowing divorce), does not override the original principle of permanent monogamous marriage as revealed in <a href="https://www.biblegateway.com/passage/?search=Genesis+1%3B+2&version=NKJV" target="_blank">Genesis 1; 2</a>. Here, Jesus speaks with authority to the disciples, adding His own clear prohibition against divorce. My study Bible also explains that the permissible reason for divorce were expanded in the ancient Church to include threat to a spouse's or child's life and desertion -- but in all cases acknowledging the spiritual tragedy of such a situation.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>Then they brought little children to Him, that He might touch them; but
the disciples rebuked those who brought them. But when Jesus saw it, He
was greatly displeased and said to them, "Let the little children come
to Me, and do not forbid them; for of such is the kingdom of God.
Assuredly, I say to you, whoever does not receive the kingdom of God as a
little child will by no means enter it." </i> And He took them up in His
arms, laid His hands on them, and blessed them. According to Theophylact, the disciples rebuked the mothers for bringing little children to Christ because their manner was "unruly" and moreover because they thought that children "diminished His dignity as Teacher and Master." But Christ turns this thinking on its head, and sets little children as an example of those who inherit the <i>kingdom of God</i>. So therefore, my study Bible explains, children are invited (even as an example to adults) to participate in the Kingdom through prayer, worship, baptism, chrismation, and Communion. Theophylact is further quoted by my study Bible: "A little child is not arrogant, he does not despise anyone, he is innocent and guileless. He does not inflate himself in the presence of important people, nor withdraw from those in sorrows. Instead, he lives in completely simplicity." </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">With regard to this final comment by Theophylact (as quoted in my study Bible), it's worth taking a look at the important concept of simplicity in Biblical and hence the historical theological terms of the Church. In the Sermon on the Mount, Jesus teaches, "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light" (Matthew 6:22 KJV). This verse is often translated to read that one should make one's eye "good" (<a href="https://www.biblegateway.com/passage/?search=Matthew%206%3A22&version=NKJV" target="_blank">NKJV</a>), or "sound" (<a href="https://www.biblegateway.com/passage/?search=Matthew%206%3A22&version=RSV" target="_blank">RSV</a>). But in the Greek of the text, this word translated in various ways is ἁπλοῦς/<i>aplous</i>, which can mean both "simple" and "single." It literally means "unfolded," and therefore we should think of it as undivided, uncomplicated; or, more to the point, it is the opposite of double. So, in this sense, to be "simple" and for one's eye to be "single" means without an agenda, straightforward, sincere, without guile; not double-minded. It speaks to purity of heart. This concept of the single or simple eye is also linked to that of the evil eye, meaning envy. (See the reference by Jesus to an evil eye in <a href="https://www.biblegateway.com/passage/?search=Mark%207%3A21%2D23&version=NKJV" target="_blank">Mark 7:21-23</a>, as part of <a href="https://dailyexegesis.blogspot.com/2024/03/hear-me-everyone-and-understand-there.html" target="_blank">this reading</a>). So, if we're going to take a close look (no pun intended!) at what it means to be "simple" in the Biblical context, we may come to understand something important related both to the <i>little children</i> whom Jesus says are of the <i>kingdom of God</i>, and something important about <i>divorce</i> as well. Because divorce is so often linked to covetousness, leading to adultery, the concepts here are intertwined. It is also reflected in the concepts of yesterday's reading (above), in which Jesus taught that "if your eye causes you to sin, pluck it out." To gaze with envy or with covetousness, both of which can play a strong role leading to divorce, is to have an "evil eye" which is not simple but rather double-minded, containing hidden motivations and agendas. Rather than a single-minded devotion to one's marriage, this kind of narrowing of the gaze, or doubling of one's interior intentions, skews the purposes to which God has instituted holy matrimony and our deepest and strongest relationships. This is further emphasized by Jesus quoting from the Old Testament that "<i>the two shall become one flesh</i>." Again, "one flesh" emphasizes the single and the simple nature of the deep bond described as marriage here. This emphasis on singleness/simplicity is also reflected in Jesus' words to the disciples as He sends them out on their first apostolic mission. <a href="https://www.biblegateway.com/passage/?search=Matthew+10%3A16&version=NKJV" target="_blank">Matthew 10:16</a> is often translated as teaching the disciples to be "wise as serpents and harmless as doves." But the word translated as "harmless" is ἀκέραιος/<i>akeraios</i>, meaning "unmixed." Again the emphasis is on simplicity or singleness meaning "innocent" (it's the same Greek word that St. Paul uses in <a href="https://www.biblegateway.com/passage/?search=Romans+16%3A19&version=NKJV" target="_blank">Romans 16:19</a>). In all of these related ways, simplicity or singleness becomes an important concept for us to consider when it comes to the teachings of Jesus Christ. Finally, in the Sermon on the Mount, Jesus teaches, "Blessed are the pure in heart, for they shall see God" (Matthew 5:8). Unadulterated, unmixed, simple, single-minded ("eyed"), <a href="https://www.biblegateway.com/passage/?search=John+1%3A47&version=NKJV" target="_blank">without guile or deceit</a>: these are the concepts that define pure in heart, meaning that one is the same from the inside to the outside. Let us consider how central these concepts are to the doctrine of Jesus Christ and His gospel, and how we seek to live our lives. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-80962147229975667522024-03-19T08:29:00.000-07:002024-03-19T14:30:45.043-07:00But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea. If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where </div><div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;">'Their worm does not die,</div><div style="line-height: 1.5em;"><span> </span>And the fire is not quenched.'</div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;">"And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where </div><div style="line-height: 1.5em;"><span></span></div><blockquote><div style="line-height: 1.5em;"><span> </span>'Their worm does not die,</div><div style="line-height: 1.5em;"><span> </span>And the fire is not quenched.'</div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;">"And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where </div><div style="line-height: 1.5em;"><span></span></div><blockquote><div style="line-height: 1.5em;"><span> </span>'Their worm does not die, </div><div style="line-height: 1.5em;"><span> </span>And the fire is not quenched.'</div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;">"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 9:42-50 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">Yesterday we read that Jesus and the disciples departed from the region of <a href="https://bible-history.com/biblestudy/ancient-caesarea-philippi" target="_blank">Caesarea Philippi</a> and
passed through Galilee, and He did not want anyone to know it. For He
taught His disciples and said to them, "The Son of Man is being betrayed
into the hands of men, and they will kill Him. And after He is killed,
He will rise the third day." But they did not understand this saying,
and were afraid to ask Him. Then
He came to Capernaum. And when He was in the house He asked them,
"What was it you disputed among yourselves on the road?" But they kept
silent, for on the road they had disputed among themselves who would be
the greatest. And He sat down, called the twelve, and said to them, "<a href="https://dailyexegesis.blogspot.com/2024/03/if-anyone-desires-to-be-first-he-shall.html" target="_blank">If anyone desires to be first, he shall be last of all and servant of all</a>." Then He took a little child and set him in the midst of them.
And when He had taken him in His arms, He said to them, "Whoever
receives one of these little children in My name receives Me; and
whoever receives Me, receives not Me but Him who sent Me." Now
John answered Him, saying, "Teacher, we saw someone who does not follow
us casting out demons in Your name, and we forbade him because he does
not follow us." But Jesus said, "Do not forbid him, for no one who
works a miracle in My name can soon afterward speak evil of Me. For he
who is not against us is on our side. For whoever gives you a cup of
water to drink in My name, because you belong to Christ, assuredly, I
say to you, he will by no means lose his reward." </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i> "But whoever causes one of these little ones who believe in Me to
stumble, it would be better for him if a millstone were hung around his
neck, and he were thrown into the sea."</i> My study Bible comments that <i>little ones</i> include all who have childlike humility and simplicity, all who are poor in spirit.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>"If
your hand causes you to sin, cut it off. It is better for you to enter
into life maimed, rather than having two hands, to go to hell, into the
fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'"</i> My study Bible comments that Christ's references to mutilation in today's passage (<i>cut it off</i>, <i>pluck it out</i>) are illustrations of decisive action to avoid sin. They are not advocacy for literal amputation. These images also apply to harmful relationships that must be severed for the salvation of all parties (see <a href="https://www.biblegateway.com/passage/?search=Luke+14%3A26%3B+1+Corinthians+5%3A5&version=NKJV" target="_blank">Luke 14:26; 1 Corinthians 5:5</a>). Jesus quotes from <a href="https://www.biblegateway.com/passage/?search=Isaiah+66%3A24&version=NKJV" target="_blank">Isaiah 66:24</a>. Here we may consider the transgressions and selfish actions which a <i>hand</i> may commit against little ones; it reaches out to strike, or to grab something that does not belong to oneself. A hand may point an accusing finger against the innocent.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;"><i>"And
if your foot causes you to sin, cut it off. It is better for you to
enter life lame, rather than having two feet, to be cast into hell, into
the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'"</i> A <i>foot</i> may trespass over boundaries not meant to be crossed, into territory where we don't belong. It may be used to kick another, especially harmful to a "little one." Let us note that such abusive actions may also be figurative, illustrative of actions that take place on a social or personal level of harm, insult, or injury in a psychological sense.<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;"><i>"And
if your eye causes you to sin, pluck it out. It is better for you to
enter the kingdom of God with one eye, rather than having two eyes, to
be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.'" </i> An <i>eye </i>covets what does not belong to oneself, or it looks with envy and malevolence. Our eye may also be "bad" or "evil" in the sense that we don't properly see the person we behold, but cast them in a false negative light. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>"For everyone will be seasoned with fire, and every sacrifice will be
seasoned with salt. Salt is good, but if the salt loses its flavor, how
will you season it? Have salt in yourselves, and have peace with one
another." </i> To be <i>seasoned with fire</i> is to be tested to see if one's faith and works are genuine, my study Bible teaches. See <a href="https://www.biblegateway.com/passage/?search=1+Corinthians+3%3A11-15&version=NKJV" target="_blank">1 Corinthians 3:11-15</a>. As Jesus says <i>every sacrifice will be seasoned with salt</i>, He quotes <a href="https://www.biblegateway.com/passage/?search=Leviticus+2%3A13&version=NKJV" target="_blank">Leviticus 2:13</a>. There, my study Bible explains, salt stands for the remembrance of God's covenant with God's people. Because salt had preservative powers, was necessary for life, and has the ability to give flavor, it takes on religious and sacrificial significance. To eat salt with someone, my study Bible adds, meant to be bound together in loyalty. See also <a href="https://www.biblegateway.com/passage/?search=Matthew+5%3A13&version=NKJV" target="_blank">Matthew 5:13</a> in the Sermon on the Mount, in which Jesus calls believers "<i>the salt of the earth</i>."</div></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Jesus seems to take great care here to caution the disciples against abuses of power -- especially abuses of the "little ones" in the Church. These <i>little ones </i>can be thought of as all those who are humble, as my study Bible says, and those without clout or power, who come to faith within that framework of the <a href="https://www.biblegateway.com/quicksearch/?quicksearch=poor+in+spirit&version=NKJV" target="_blank">poor in spirit</a> who need and depend upon God and their faith. As we know all too well thanks to popular notions of psychology, abuse (especially to the powerless, "little," or humble) often leads to great harm to a person -- making it that much more likely they will sin and pass on that harm and abuse to others. We would do well to remind ourselves over and over again that the whole point of Christ's teaching is here, when He says, <i>"But whoever causes one of these little ones who believe in Me to
stumble, it would be better for him if a millstone were hung around his
neck, and he were thrown into the sea."</i> To <i>cause one of these little ones to</i> <i>stumble</i> could mean to place a stumbling block or snare before them, such as false or misleading teachings that include abuses of power by those who would be hierarchs or authorities in the Church. Such stumbling blocks and temptations may also include various forms of abuse itself, of which we have become all too aware in the Church, or practices that scandalize the <i>little ones</i> and help to drive them away or to reject the faith. Recovery from such stumbling blocks and scandals can be long and hard, and one must overcome one's own bad experiences in order to return to the road of faith, especially within the Church. When we look at scandals, abuses, and bad practices, particularly within the purview of the Church -- or even by believers who are, after all, representatives to the world of our faith -- then we should think of these verses. They are strong (indeed, the strongest possible) advocacy by Jesus to look to our own behaviors and take all measures to correct them. This is the case even if changing one's own habits feels as difficult as cutting off a cherished body part (a <i>hand</i>, a <i>foot</i>, an <i>eye</i>). Christ's thrice-repeated reminder of an eternal torment (<a href="https://www.biblegateway.com/passage/?search=Isaiah+66%3A24&version=NKJV" target="_blank">Isaiah 66:24</a>) is the strongest possible warning against offenses that <i>cause</i> the <i>little ones</i> <i>who believe in </i>Him to <i>stumble</i>. Equally stunning is His remark that <i>it would be better for him if a millstone were hung around his
neck, and he were thrown into the sea.</i>" Since we know that Jesus does not choose words flippantly or lightly, we'd better pay close attention to that word, "<i>better</i>," for this is again a dire and stark warning. In <a href="https://www.biblegateway.com/passage/?search=Luke%2012%3A48&version=NKJV" target="_blank">Luke 12:48</a>, Jesus says in reply to a question by Peter, "For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more." Therefore we must consider that the greater the responsibility, and the more understanding we have of our faith, the more incumbent Christ's warnings become for us. For it is yet another temptation to let greater authority persuade us that we may relax our own diligence and self-awareness. In truth, the need we have for vigilance in this respect only grows in such circumstances. Perhaps that's why it is wisdom to consider that whoever <a href="https://dailyexegesis.blogspot.com/2024/03/if-anyone-desires-to-be-first-he-shall.html" target="_blank">desires to be first shall be last of all and servant of all</a>. As we are each ambassadors for our faith in some sense, as we may each represent our faith to others, Christ's words remain essential to our awareness. Let us consider as well another teaching from yesterday's reading, that when we behold one of the little ones who belong to Him (in His name), we not only behold Christ, but also the Father who sent Him. Once again, as we remind ourselves that we are in Lent, let us receive Christ's words with all the seriousness with which He gives them to us.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div></div></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-6580662333555569852024-03-18T17:18:00.000-07:002024-03-18T17:18:06.947-07:00If anyone desires to be first, he shall be last of all and servant of all<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Then they departed from there and passed through Galilee, and He did not want anyone to know it. For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him. And after He is killed, He will rise the third day." But they did not understand this saying, and were afraid to ask Him. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Then He came to Capernaum. And when He was in the house He asked them, "What was it you disputed among yourselves on the road?" But they kept silent, for on the road they had disputed among themselves who would be the greatest. And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all." Then He took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me." </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us." But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me. For he who is not against us is on our side. For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 9:30–41 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Yesterday we read that, returning from the mountain of <a href="https://dailyexegesis.blogspot.com/2024/03/this-is-my-beloved-son-hear-him.html" target="_blank">the Transfiguration</a>, when He came to the disciples, Jesus saw a great multitude around
them, and scribes disputing with them. Immediately, when they saw Him,
all the people were greatly amazed, and running to Him, greeted Him.
And He asked the scribes, "What are you discussing with them?" Then one
of the crowd answered and said, "Teacher, I brought You my son, who has
a mute spirit. And wherever it seizes him, it throws him down; he
foams at the mouth, gnashes his teeth, and becomes rigid. So I spoke to
Your disciples, that they should cast it out, but they could not." He
answered him and said, "O faithless generation, how long shall I be with
you? How long shall I bear with you? Bring him to Me." Then they
brought him to Him. And when he saw Him, immediately the spirit
convulsed him, and he fell on the ground and wallowed, foaming at the
mouth. So He asked his father, "How long has this been happening to
him?" And he said, "From childhood. And often he has thrown him both
into the fire and into the water to destroy him. But if You can do
anything, have compassion on us and help us." Jesus said to him, "If
you can believe, all things are possible to him who believes."
Immediately the father of the child cried out and said with tears,
"<a href="https://dailyexegesis.blogspot.com/2024/03/lord-i-believe-help-my-unbelief.html" target="_blank">Lord, I believe; help my unbelief!</a>" When Jesus saw that the people
came running together, He rebuked the unclean spirit, saying to it:
"Deaf and dumb spirit, I command you, come out of him and enter him no
more!" Then the spirit cried out, convulsed him greatly, and came out
of him. And he became as one dead, so that many said, "He is dead."
But Jesus took him by the hand and lifted him up, and he arose. And
when He had come into the house, His disciples asked Him privately, "Why
could we not cast it out?" So He said to them, "This kind can come out
by nothing but prayer and fasting." </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Then they departed from there and passed through Galilee, and He did not
want anyone to know it. For He taught His disciples and said to them,
"The Son of Man is being betrayed into the hands of men, and they will
kill Him. And after He is killed, He will rise the third day." But
they did not understand this saying, and were afraid to ask Him. </i> This is the second time Jesus predicts His death and Resurrection (see the first time <a href="https://dailyexegesis.blogspot.com/2024/03/for-what-will-it-profit-man-if-he-gains.html" target="_blank">here</a>). My study Bible says that He does so in order to show that He is going to His Passion freely, and that He will not be taken against His will. Note that it is still not the time for this to happen, as Jesus seeks to avoid open conflict -- <i>He did not want anyone to know</i> He was passing through Galilee.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Then He came to Capernaum. And when He was in the house He asked them,
"What was it you disputed among yourselves on the road?" But they kept
silent, for on the road they had disputed among themselves who would be
the greatest. And He sat down, called the twelve, and said to them, "If
anyone desires to be first, he shall be last of all and servant of
all." Then He took a little child and set him in the midst of them.
And when He had taken him in His arms, He said to them, "Whoever
receives one of these little children in My name receives Me; and
whoever receives Me, receives not Me but Him who sent Me." </i> This question of <i>who would be the greatest </i>likely arises because the disciples have misunderstood about Jesus rising<i> on the third day</i>. Perhaps they consider that Jesus will then come into a worldly kingdom, and so they dispute among themselves about who would have the greatest place in such a kingdom. My study Bible comments that the nature of this dispute indicates a selfish interest in worldly power. Rather than emphasizing the ideal of greatness in a world dominated by Caesar and powerful kings, Jesus teaches them that even when receiving a <i>little child in </i>His <i>name</i> means receiving Him -- and moreover, to receive Christ means instead to receive God the Father who sent Him. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Now John answered Him, saying, "Teacher, we saw someone who does not
follow us casting out demons in Your name, and we forbade him because he
does not follow us." But Jesus said, "Do not forbid him, for no one
who works a miracle in My name can soon afterward speak evil of Me. For
he who is not against us is on our side. For whoever gives you a cup
of water to drink in My name, because you belong to Christ, assuredly, I
say to you, he will by no means lose his reward."</i> My study Bible cites the commentary of both Theophylact and St. Ambrose of Milan on this passage, for us to consider. Theophylact sees regret in John's comment, and his conscience pricked by what Christ has just said about being the last of all and servant of all. But St. Ambrose comments, in contrast, that John expects full obedience to accompany such blessings. But, my study Bible says, in either understanding, Christ's response shows that those who act in good faith are not excluded, even if they are not currently numbered among the disciples. Theophylact writes, "See how divine grace is at work even in those who are not His disciples" (see also <a href="https://www.biblegateway.com/passage/?search=Numbers+11%3A24-30&version=NKJV" target="_blank">Numbers 11:24-30</a>). On those who use Christ's name without good faith, see <a href="https://www.biblegateway.com/passage/?search=Luke+11%3A23%3B+Acts+19%3A13-16&version=NKJV" target="_blank">Luke 11:23; Acts 19:13-16</a>. <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Once again, it's something remarkable to observe Jesus' careful attempts to conceal His presence, His efforts not to draw attention to Himself. Here He is back in His home territory of the region of Galilee, and on His way to what some consider His ministry headquarters, the city of Capernaum. But <i>He did not
want anyone to know it. </i> As we have previously observed, there are times when Jesus wants to withdraw from all forms of conflict, from the scrutiny of the religious leaders. No doubt they would be expecting Him in Galilee, and would have heard of the healing and exorcism He effected, after His disciples could not do so and were disputing with some scribes about it (in Saturday's reading, above). It shows us how aware He is of the ambitions of the religious leadership to rid themselves of His presence, which they now consider a threat to their authority. So, on His way back to Capernaum and Peter's home which served as a ministry headquarters, He does not want anyone to be aware of His presence. For the second time, He also warns the disciples about His Passion to come. But they misunderstand what is going to happen, notably likely about what it means that He will <i>rise the third day</i>. While Jesus takes great care to reveal to the disciples what is coming, we observe that He does not rush to His fate, and neither does He seek to make it happen. Quite the opposite is going on here, in fact. Everything depends upon the Father's time, and that is the proper time. He is by no means anxious to spark an open confrontation and manipulate circumstances to force the hand of the authorities. He is not in a rush to "force" His hour of glory (<a href="https://www.biblegateway.com/passage/?search=John%2012%3A16&version=NKJV" target="_blank">John 12:16</a>). And in keeping with this humility and obedience of Jesus, He teaches these men so eager for "greatness" what it is to be truly great, and that their own mission depends upon their capacity for humility and service. Jesus is teaching them to, in fact, reject common notions of greatness in order to be truly great in His kingdom, and to serve His Church as they must do. While, thanks no doubt to the influence of Christ's teachings, we have historical cultural values that uplift gracious behavior and humility as the foundation of public good manners, Christ's call to us still asks us to defy common notions of greatness. We elevate celebrity to high achievement, and in an age of social media, personal publicity is a common pattern with which we might be all too familiar. Children are measuring themselves by what they see as achievement in social media, none of which may be true or reasonable in the least. Humility is not seeking publicity for good works or even charitable donations, although that may come of its own merit. Being kind and compassionate is not simply useful for social value. Even the Caesars uplifted their public works and called themselves benefactors, as Jesus taught (<a href="https://www.biblegateway.com/passage/?search=Luke%2022%3A25&version=NKJV" target="_blank">Luke 22:25</a>). While it seems not at all obvious to these men what greatness they will find in service and humility, they will in fact build the Church through such virtues, and the central empowerment to such efforts is faith. Their personal sacrifices in building the Church will result, for example, in the creation of public hospitals. The first dedicated public hospital in the world was built by St. Basil the Great in the 4th century (369<span style="font-size: x-small;"> AD</span>), after Christianity ceased to be persecuted and was established as a dominant religion. Within a short period, not only were hospitals to become ubiquitous in the Byzantine Empire, but even the science and ethics of medicine would expand as a result. In our modern perspective of popular media and culture, we are offered so much in the way of both spectacle and also consumer goods that it is hard to imagine the beauty of humility and service in giving through faith in Christ as a way of life. But nonetheless, we are still asked to build our own integrity upon the values Jesus teaches in today's reading. Especially in a world with greater than ever material power at its command, it's essential that we understand how we can build better lives and better communities through the intangibles of Christ's values, and especially through this simple practice of coming to see ourselves receiving not only Christ, but God the Father, in those "little ones" in our communities, perhaps particularly in our churches. Let us consider the greatness that Christ desires, and what might be shaped, especially in a world such as ours today, by His image for us. His teaching of greatness may seem paradoxical, but it is a paradox that has elevated goodness in the world, and it constitutes the rock upon which we may build our lives, our hopes, and our faith. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> </div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-41926608717749177822024-03-16T12:40:00.000-07:002024-03-16T20:19:27.498-07:00Lord, I believe; help my unbelief!<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them. Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him. And He asked the scribes, "What are you discussing with them?" Then one of the crowd answered and said, "Teacher, I brought You my son, who has a mute spirit. And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid. So I spoke to Your disciples, that they should cast it out, but they could not." He answered him and said, "O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to Me." Then they brought him to Him. And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth. So He asked his father, "How long has this been happening to him?" And he said, "From childhood. And often he has thrown him both into the fire and into the water to destroy him. But if You can do anything, have compassion on us and help us." Jesus said to him, "If you can believe, all things are possible to him who believes." Immediately the father of the child cried out and said with tears, "Lord, I believe; help my unbelief!" When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it: "Deaf and dumb spirit, I command you, come out of him and enter him no more!" Then the spirit cried out, convulsed him greatly, and came out of him. And he became as one dead, so that many said, "He is dead." But Jesus took him by the hand and lifted him up, and he arose. And when He had come into the house, His disciples asked Him privately, "Why could we not cast it out?" So He said to them, "This kind can come out by nothing but prayer and fasting." <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 9:14–29 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Yesterday we read that after six days (following <a href="https://dailyexegesis.blogspot.com/2024/03/for-what-will-it-profit-man-if-he-gains.html" target="_blank">Peter's confession that Jesus is the Christ, and Jesus' own prophecy of His Passion</a>) Jesus took Peter, James, and John, and led them up
on a high mountain apart by themselves; and He was transfigured before
them. His clothes became shining, exceedingly white, like snow, such as
no launderer on earth can whiten them. And Elijah appeared to them
with Moses, and they were talking with Jesus. Then Peter answered and
said to Jesus, "Rabbi, it is good for us to be here; and let us make
three tabernacles: one for You, one for Moses, and one for Elijah" --
because he did not know what to say, for they were greatly afraid. And a
cloud came and overshadowed them; and a voice came out of the cloud,
saying, "<a href="https://dailyexegesis.blogspot.com/2024/03/this-is-my-beloved-son-hear-him.html" target="_blank">This is My beloved Son. Hear Him!</a>" Suddenly, when they had
looked around, they saw no one anymore, but only Jesus with themselves.
Now as they came down from the mountain, He commanded them that they
should tell no one the things they had seen, till the Son of Man had
risen from the dead. So they kept this word to themselves, questioning
what the rising from the dead meant. And they asked Him, saying, "Why
do the scribes say that Elijah must come first?" Then He answered and
told them, "Indeed, Elijah is coming first and restores all things. And
how is it written concerning the Son of Man, that He must suffer many
things and be treated with contempt? But I say to you that Elijah has
also come, and they did to him whatever they wished, as it is written of
him."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> And when He came to the disciples, He saw a great multitude around
them, and scribes disputing with them. Immediately, when they saw Him,
all the people were greatly amazed, and running to Him, greeted Him.
And He asked the scribes, "What are you discussing with them?"</i> Here Jesus has returned (with Peter, James, and John) from the Mount of Transfiguration. Coming to the rest of the <i>disciples</i>, He finds a dispute happening, with a <i>great multitude around them</i>, and also <i>scribes</i> in some sort of confrontation, <i>disputing</i> with the disciples. Jesus surprises the crowd by returning, and they run to Him to greet Him. We note how Jesus turns to the scribes to ask what they're <i>discussing</i>, intervening for His disciples. </div><div style="line-height: 1.5em;"> <br /></div><div style="line-height: 1.5em;"> <i>Then one of the crowd answered and said, "Teacher, I brought You my
son, who has a mute spirit. And wherever it seizes him, it throws him
down; he foams at the mouth, gnashes his teeth, and becomes rigid. So I
spoke to Your disciples, that they should cast it out, but they could
not." He answered him and said, "O faithless generation, how long shall
I be with you? How long shall I bear with you? Bring him to Me."
</i>The <i>father </i>responds to Jesus' question that was directed to the scribes, and describes seizures which his <i>son </i>has, and also that the son is <i>mute</i>. This shows that the father is eager for help. But Christ responds by directing all attention to the lack of faith involved in this failed healing. My study Bible comments that while the disciples also lacked faith (which we read a little further on), Christ rebukes the man for placing the blame on the disciples, while it was his greater lack of faith that prevented the boy's healing. So, effectively, Jesus is defending His disciples in front of the crowds, but later He will address their own lack of faith in private. Moreover, we might consider that this exclamation of impatience with a<i> faithless generation </i>may be directed at all the crowd, including the scribes. As we have sin, even a community's faith or lack of it has an effect upon healings and other signs Christ performs. Christ's command to "<i>bring him to Me</i>" indicates that Jesus has not returned to the crowd but remained further away, where some have run to greet Him.<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>Then they brought him to Him. And when he saw Him, immediately the
spirit convulsed him, and he fell on the ground and wallowed, foaming at
the mouth. So He asked his father, "How long has this been happening
to him?" And he said, "From childhood. And often he has thrown him
both into the fire and into the water to destroy him. But if You can do
anything, have compassion on us and help us." </i> We see the response of the spirit that is harming the boy, once he is brought close to Christ. It's interesting that Jesus interrogates the man to find out how long the boy has been afflicted; the answer of the father gives us to understand the cruelty of evil, that it seeks to<i> destroy him</i>. His cry for <i>compassion</i> and his deep need for help shows his love and desire to help his son, even identifying with his son ("<i>help us</i>"). He seems to express that Christ is his only hope.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Jesus said to him, "If you can believe, all things are possible to him
who believes." Immediately the father of the child cried out and said
with tears, "Lord, I believe; help my unbelief!"</i> The father shows with tears his desperate desire to help his son, and his feeling of helplessness. But now he also expresses his understanding of Christ's direction to him -- and that he knows he needs help with his little faith.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>When Jesus saw that the people came running together, He rebuked the
unclean spirit, saying to it: "Deaf and dumb spirit, I command you,
come out of him and enter him no more!" Then the spirit cried out,
convulsed him greatly, and came out of him. And he became as one dead,
so that many said, "He is dead." But Jesus took him by the hand and
lifted him up, and he arose.</i> The text affirms to us that Jesus has kept the father and child away from this unbelieving crowd in order to heal him. It also shows again the cruelty of the demons.<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>And when He had come into the house, His disciples asked Him privately,
"Why could we not cast it out?" So He said to them, "This kind can come
out by nothing but prayer and fasting." </i> Jesus teaches the disciples another important lesson about faith, and the efforts we make to shore it up. My study Bible says that <i>this kind</i> refers to all powers of darkness, and not just those which cause a particular illness. The banishment of demons, it says, requires faith, prayer, and fasting, as there is no victory in spiritual warfare without all three. Beginning with the <a href="https://www.earlychristianwritings.com/didache.html" target="_blank">Didache</a>, it's been taught that both the person in need of healing and the person who performs the healing must believe, pray, and fast. <br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">If we look at today's reading in stages, we see an interesting evolution in terms of the approach to the ailment of this boy whose father seeks his healing. Jesus has just returned from the Transfiguration, together with Peter, James, and John. So it is the other nine disciples who are found in a dispute with some scribes, with an onlooking crowd surrounding them. Perhaps we first have to consider that Jesus lived in a time period where there were events of spectacle, but they were held in open theaters and stadiums as part of pagan religious festivals. This was true of the ancient plays and events such as the ancient Olympic games, as well as the Roman spectacles such as chariot races and gladiatorial bouts. But at this time, there is no common entertainment such as television or the internet or the radio. So, we might presume, that each time there are any public disputes mentioned in the Gospels, they become an event which people gladly watch. This is true of Christ's disputes in the temple with the religious leaders during Holy Week, as it is also true of this particular healing and others. In this case, however, we can consider that the crowd is either unbelieving (as Christ has begun to acknowledge in His ministry in various places) or cynical or perhaps just watching for spectacle. The scribes, of course, are eager to see Christ's ministry fail at this point, as Jesus has already become a rival to the religious establishment in their sight. In the middle of the crowd is this exasperated father who seeks a cure for his son. He seems to feel entirely helpless to the demonic power that afflicts the boy. Whether we wish to attribute this disease to pure physical ailment or not (modern people might identify this illness as epilepsy), there remains a sense in which it is an evil affliction, and we can't mistake the torment and destructive power of what the boy is put through. The word in Greek for evil is one with the word for "pain" at its root; this can also mean a kind of suffering under laborious hardship. In any case, we can see the symptoms in this suffering child and father. One sense we get of the father is his feeling of helplessness, and also desperation. How many parents of suffering children go through such turmoil? People desperate for help to save a loved one can experience the same things this father expresses for us of humanity suffering for their loved ones in the same way. He turns to Christ as One who might help, as he has already brought the child to Christ's disciples. But Jesus reframes the problem here from one of simply finding help to one of encountering and engaging the difficulties of faith -- and this becomes an important question for us when we find ourselves under the similar circumstances of seeking help and care for loved ones, or even for ourselves. For faith always plays a role, even under modern circumstances with scientific medical advances, therapies, and new discoveries happening every day. For faith plays a great role in our persistence and especially with regard to our hopes and how we perceive circumstances and even opportunities for new outcomes. In this case, of course, Christ can effect a healing, and this particular healing is framed in terms of spiritual battle. As my study Bible puts it, when Jesus tells the disciples that "this kind can come out by nothing but prayer and fasting," it refers to all powers of darkness. So we must once again think about the historical practices of Lent in the Church in this context. What struggle are you engaged in? Is there a form of evil -- something punishing and cruel, overly laborious, extremely painful -- with which you are wrestling? Do you need help for a loved one and don't know where to find it? Faith comes in for all of these circumstances, because in faith there is hope and a needed light cast on our circumstances. All problems will not be resolved as we would choose ourselves, and all outcomes are not guaranteed. Death is a fact for our world. But faith opens doors of many needful things; in it is hope, and in it is love. In the kindness held in our faith is the acceptance of compassion and grace, and the light of Christ that opens our eyes to things not previously known or considered. The struggle for faith, in this perspective, becomes the central struggle for the world. In today's reading, we see that even for the disciples, this is the key to the path they are on. To engage in the prayer and fasting Jesus teaches here is to seek new ways of seeing a situation, new strength, the courage to face the challenges that come our way and to seek new answers we hadn't anticipated. Like the <a href="https://dailyexegesis.blogspot.com/2024/03/he-entered-house-and-wanted-no-one-to.html" target="_blank">Syro-Phoenician woman</a>, prayers once helped me repeatedly approach a doctor who finally saved my mother a great deal of discomfort when no one else would. Continual prayer gave me strength to face circumstances in which my resources were gone. And such efforts help others as well, not only ourselves. We should always remember that Christ's teachings do not simply enforce for us the supreme value of faith and the need which we have for faith, but also that He may help increase our faith when we need it. Like the father in today's reading, we may start with a little faith, but there is also help for our unbelief in the struggle against a world of cynicism that too easily accepts what is evil as the final word. Christ has assured us that He has overcome the world (<a href="https://www.biblegateway.com/passage/?search=John%2016%3A33&version=NKJV" target="_blank">John 16:33</a>); He invites us in to join His victorious struggle for faith.<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"> <br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-1954766533230116322024-03-15T11:54:00.000-07:002024-03-15T15:19:02.426-07:00This is My beloved Son. Hear Him!<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them. His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them. And Elijah appeared to them with Moses, and they were talking with Jesus. Then Peter answered and said to Jesus, "Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah" -- because he did not know what to say, for they were greatly afraid. And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son. Hear Him!" Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves. Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead. So they kept this word to themselves, questioning what the rising from the dead meant. And they asked Him, saying, "Why do the scribes say that Elijah must come first?" Then He answered and told them, "Indeed, Elijah is coming first and restores all things. And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt? But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 9:2–13 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">Yesterday we read that Jesus and His disciples went out
to the towns of Caesarea Philippi; and on the road He asked His
disciples, saying to them, "Who do men say that I am?" So they
answered, "John the Baptist; but some say, Elijah; and others, one of
the prophets." He said to them, "But who do you say that I am?" Peter
answered and said to Him, "You are the Christ." Then He strictly warned
them that they should tell no one about Him. And
He began to teach them that the Son of Man must suffer many things, and
be rejected by the elders and chief priests and scribes, and be killed,
and after three days rise again. He spoke this word openly. Then
Peter took Him aside and began to rebuke Him. But when He had turned
around and looked at His disciples, He rebuked Peter, saying, "Get
behind Me, Satan! For you are not mindful of the things of God, but the
things of men." When
He had called the people to Himself, with His disciples also, He said
to them, "Whoever desires to come after Me, let him deny himself, and
take up his cross, and follow Me. For whoever desires to save his life
will lose it, but whoever loses his life for My sake and the gospel's
will save it. <a href="https://dailyexegesis.blogspot.com/2024/03/for-what-will-it-profit-man-if-he-gains.html" target="_blank">For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?</a> For whoever is ashamed of Me and My words in this adulterous
and sinful generation, of him the Son of Man also will be ashamed when
He comes in the glory of His Father with the holy angels." And
He said to them, "Assuredly, I say to you that there are some standing
here who will not taste death till they see the kingdom of God present
with power." </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i> Now after six days Jesus took Peter, James, and John, and led them up
on a high mountain apart by themselves; and He was transfigured before
them. His clothes became shining, exceedingly white, like snow, such as
no launderer on earth can whiten them</i>. The event described in today's reading is known as the Transfiguration. In Greek, it is <i>Metamorphosis</i>/Μεταμόρφωσις. It is a change of form revealing an inner reality, and clearly indicates the presence of God. This is what is called a Theophany, or manifestation of God, and reveals the divinity of Christ. The light which plays such a powerful role is a display of Christ's uncreated, divine energy (as it is understood in Orthodox theology), and this experience is made present, "shown forth" to the three disciples Jesus takes with Him up on this <i>high mountain</i>. This light is expressed in Christ's <i>shining</i> clothes, which are <i>exceedingly white, like snow, such as
no launderer on earth can whiten them</i>. See <a href="https://www.biblegateway.com/passage/?search=1+John+1%3A5&version=NKJV" target="_blank">1 John 1:5</a>.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i>And Elijah appeared to them
with Moses, and they were talking with Jesus</i>. Here in the appearance of <i>Elijah </i>and <i>Moses</i>, <i>talking with Jesus</i>, make clear the presence of the kingdom of God, and most especially the communion of saints (<a href="https://www.biblegateway.com/passage/?search=Hebrews+12%3A1&version=NKJV" target="_blank">Hebrews 12:1</a>). That the disciples can recognize them immediately also gives us to understand the presence of this communion which has no limit of time nor barrier to understanding. My study Bible says that Moses represents the law and all those who have died. Elijah represents the prophets and -- as Elijah did not himself experience death -- all those who are alive in Christ. So, therefore, my study Bible says, their presence shows that the law and the prophets, the living and the dead, all bear witness to Jesus as the Messiah, the fulfillment of the whole Old Testament. <br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>Then Peter answered and said to Jesus, "Rabbi, it is good for us to be
here; and let us make three tabernacles: one for You, one for Moses,
and one for Elijah" -- because he did not know what to say, for they
were greatly afraid.</i> Because of all the visible signs of God being extraordinarily present, Peter associates what is happening with the Feast of Tabernacles, also known as the Feast of the coming Kingdom. It commemorates the time when Israel wandered toward the promised land and lived in tents, or tabernacles. So, He suggests to build tabernacles as at the time of the feast, symbolizing God's dwelling among the just in the Kingdom. It's quite notable that once again, we view Peter's impulsive nature in that he feels prompted to speak, and that all three disciples <i>were greatly afraid</i>. But what he says tells us that he is grasping the significance of what is happening. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <i>And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son. Hear Him!" </i> Here is the completion of the Theophany. It is the manifestation of the Holy Trinity in the Father's <i>voice</i>, the declaration that Christ is the <i>beloved Son</i>, and the radiant<i> cloud </i>overshadowing the mountain and dazzling light surrounding Christ's person reveal the presence of the Spirit. <br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>Suddenly, when they had looked around, they saw no one anymore, but only
Jesus with themselves. Now as they came down from the mountain, He
commanded them that they should tell no one the things they had seen,
till the Son of Man had risen from the dead. So they kept this word to
themselves, questioning what the rising from the dead meant. And they
asked Him, saying, "Why do the scribes say that Elijah must come
first?" Then He answered and told them, "Indeed, Elijah is coming first
and restores all things. And how is it written concerning the Son of
Man, that He must suffer many things and be treated with contempt? But I
say to you that Elijah has also come, and they did to him whatever they
wished, as it is written of him."</i> When the disciples witnessed and recognized Moses and Elijah talking with the Lord, it prepared them to understand Christ's words here that Elijah has already come. Because of what they have seen they know this refers to John the Baptist. My study Bible says that their eyes have become opened to the fact that Malachi's prophecy (<a href="https://www.biblegateway.com/passage/?search=Malachi+4%3A5-6&version=NKJV" target="_blank">Malachi 4:5-6</a>) refers to one coming "in the spirit and power of Elijah" (<a href="https://www.biblegateway.com/passage/?search=Luke+1%3A17&version=NKJV" target="_blank">Luke 1:17</a>), rather than to Elijah himself.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">According to Strong's definitions, the Greek verb that describes what happens to Christ in today's reading (metamorphose) is structured as follows: "from /metá, 'change after being with' and /morphóō, 'changing form in keeping with inner reality' – properly, transformed after being with; transfigured." We note the nuance in the explanation "transformed after being with." This is important because it teaches us what it means for us to truly imitate Christ, and why the Transfiguration has significance for each of us. Certainly it reveals the realities of Christ and the realities of the Kingdom that are necessary for us to understand and even to experience over time as part of our faith. But there is a deeper element to the Transfiguration in its meanings for each of the faithful. For we are also meant to be transformed, or transfigured, into our true nature through time and through the exercise of our faith. That is, our own faith in Christ is meant to produce a transfiguring growth in us through time and through our lives, in which our own true nature is revealed as a child of God by adoption. This is also understood as "true self" in the sense of who we are in the image of Christ that is created for us. "Being with" Christ, praying to Our Father, in the Holy Spirit, we are transformed through faith. Moreover, in the saints of the Church who have themselves been transfigured in this sense we also see the revelation of who they are in Christ, and this is why they are understood to dwell in holiness as is meant by the word "saint." To recognize the communion of saints in today's reading is to understand how we, also, can dwell in this Kingdom even in our worldly lives, and be touched by that experience to reveal something truer and deeper within us. Moreover, we're meant to grapple with the things we find within that stand in the way of that true self and its revelation, to discard the stumbling blocks, false beliefs, and misguided desires we have that would obscure and hinder that process. This is part of the understanding of the practices of Lent and the traditional emphasis on prayer, fasting, and almsgiving. We learn to give of ourselves, to give up things that we're better off without, and to seek the true light that Christ shines for us within and live that life He offers. Sometimes this is more difficult than one thinks, when friends and acquaintances, or even loved ones, are used to the person who needs to change and find that change unacceptable or difficult. Sometimes the things we're called to which reflect a deeper understanding of love or grace than we previously had seem odd to people who have different assumptions, or live by more worldly cultural values than the ones we're led to in faith. Our own lives may even seem somewhat strange to us, when we let go of goals which no longer seem truly worthy of all of the effort we put into them, and seek less tangible goals instead. The wisdom of valuing things more subtle than previously understood is not always obvious to others, or even those close to us. The greatest example of all is Christ, whose suffering was in itself transfiguring to the world. In fact, in Christ the Passion transfigured suffering itself into something having deep meaning and purpose. The greatest symbol of transfiguration is the Cross, which was the most dreadful punishment of the Roman Empire, but was used to defeat the "prince of this world," and to usher in this period of the end time in which we live and await the judgment. The coming of the Holy Spirit brings to us all this gift of transfiguration in God's grace, supplying us with inspiration and hope, strength and joy, and the courage necessary to participate in this process and in the life of Christ for the world. So let us think about transfiguration, and the dynamic power of this light through which we are called to find out who we are as well. For it is there with the saints in the kingdom, with Christ at the Cross in His true glory, where we may find our own way to participate <a href="https://www.biblegateway.com/passage/?search=John%206%3A51&version=NKJV" target="_blank">for the life of the world</a>. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-26473179307153599112024-03-14T18:02:00.000-07:002024-03-14T18:53:11.954-07:00For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?" So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets." He said to them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." Then He strictly warned them that they should tell no one about Him. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again. He spoke this word openly. Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan! For you are not mindful of the things of God, but the things of men." </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power." <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 8:27-9:1 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">Yesterday we read that the Pharisees came out and began
to dispute with Jesus, seeking from Him a sign from heaven, testing Him.
But He sighted deeply in His spirit, and said, "Why does this generation
seek a sign? Assuredly, I say to you, no sign shall be given to this
generation." And
He left them, and getting into the boat again, departed to the other
side. Now the disciples had forgotten to take bread, and they did not
have more than one loaf with them in the boat. Then He charged them,
saying, "Take heed, beware of the leaven of the Pharisees and the leaven
of Herod." And they reasoned among themselves, saying, "It is because
we have no bread." But Jesus, being aware of it, said to them, "Why do
you reason because you have no bread? Do you not yet perceive nor
understand? Is your heart still hardened? Having eyes, do you not
see? And having ears, do you not hear? And do you not remember? When I
broke the five loaves for the five thousand, how many baskets full of
fragments did you take up?" They said to Him, "Twelve." "Also, when I
broke the seven for the four thousand, how many large baskets full of
fragments did you take up?" And they said, "Seven." So He said to
them, "<a href="https://dailyexegesis.blogspot.com/2024/03/how-is-it-you-do-not-understand.html" target="_blank">How is it you do not understand?</a>" Then
He came to Bethsaida; and they brought a blind man to Him, and begged
Him to touch him. So He took the blind man by the hand and led him out
of the town. And when He had spit on his eyes and put His hands on him,
He asked him if he saw anything. And he looked up and said, "I see men
like trees, walking." Then He put His hands on his eyes again and made
him look up. And he was restored and saw everyone clearly. Then He
sent him away to his house, saying, "Neither go into the town, nor tell
anyone in the town."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Now Jesus and His disciples went out to the towns of Caesarea Philippi;
and on the road He asked His disciples, saying to them, "Who do men say
that I am?" So they answered, "John the Baptist; but some say, Elijah;
and others, one of the prophets." He said to them, "But who do you say
that I am?" Peter answered and said to Him, "You are the Christ."
Then He strictly warned them that they should tell no one about Him. </i> This area of Caesarea Philippi, according to some, was a sparsely populated region, named for Caesar by Philip, the son of Herod the Great and brother to Herod Antipas, ruler of Galilee (and earlier <a href="https://dailyexegesis.blogspot.com/2024/03/i-want-you-to-give-me-at-once-head-of.html" target="_blank">husband of Herodias, Antipas' wife</a>). My study Bible comments that the question, "Who do you say that I am?" is the greatest question a person can ever face, for it is the question that defines Christianity. In the Gospels of Saints Matthew and John, Peter answers this question more fully, saying, "You are the Christ, the Son of the living God" (<a href="https://www.biblegateway.com/passage/?search=Matthew+16%3A16%3B+John+6%3A69&version=NKJV" target="_blank">Matthew 16:16; John 6:69</a>). My study Bible says that the correct answer to this question prevents the Christian faith from being seen as merely another philosophical system or path of spirituality, for this answer is one that names Jesus as the one and only Son of the living God. This is a position that, in effect, excludes all compromise with other religious systems, as it places Christ in a unique position to God. Peter's understanding cannot be achieved by human reason (<a href="https://www.biblegateway.com/passage/?search=Matthew%2016%3A17&version=NKJV" target="_blank">Matthew 16:17</a>), but only by divine revelation through faith (<a href="https://www.biblegateway.com/passage/?search=1+Corinthians+12%3A3&version=NKJV" target="_blank">1 Corinthians 12:3</a>). Christ means "Anointed One," and is equivalent to the Hebrew title "Messiah." My study Bible further notes that Christ first draws out erroneous opinions about Himself. This is done in order to identify these incorrect ideas. A person is better prepared to avoid false teachings, it notes, when they are clearly identified.<br /></div></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> And He began to teach them that the Son of Man must suffer many things,
and be rejected by the elders and chief priests and scribes, and be
killed, and after three days rise again. He spoke this word openly.
Then Peter took Him aside and began to rebuke Him. But when He had
turned around and looked at His disciples, He rebuked Peter, saying,
"Get behind Me, Satan! For you are not mindful of the things of God,
but the things of men." </i> After Peter's confession (on behalf of himself and all of the apostles), Jesus here reveals the true nature of His messiahship. That is, the mystery of His Passion. My study Bible comments that it was expected that the Messiah would reign forever, so the idea that Christ would die was perplexing to Peter, and remained scandalous to the Jews even after the Resurrection (<a href="https://www.biblegateway.com/passage/?search=1+Corinthians+1%3A23&version=NKJV" target="_blank">1 Corinthians 1:23</a>). Christ's response comes as Peter unwittingly speaks for <i>Satan</i>, as the devil did not want Christ to fulfill His mission and save humankind through suffering and death.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>When He had called the people to Himself, with His disciples also, He
said to them, "Whoever desires to come after Me, let him deny himself,
and take up his cross, and follow Me." </i>Here my study Bible comments that the <i>cross</i>, which was a dreaded instrument of the worst form of Roman punishment, is also a symbol of suffering by Christians in imitation of Christ. We practice self-denial, it says, for the sake of the love of God and the gospel. To accept such suffering is not a punishment, and neither it an end in itself. It is rather a means whereby the fallen world is overcome for the sake of the Kingdom, as well as to crucify the flesh with its passions and desires (<a href="https://www.biblegateway.com/passage/?search=Galatians+5%3A24&version=NKJV" target="_blank">Galatians 5:24</a>). </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>"For whoever desires to save his
life will lose it, but whoever loses his life for My sake and the
gospel's will save it."</i> Here Christ sets out the central paradox of Christian living. My study Bible describes it by saying that in grasping for temporal things, we lose the eternal; but in sacrificing everything in this world, we gain eternal riches that are unimaginable (<a href="https://www.biblegateway.com/passage/?search=1+Corinthians+2%3A9&version=NKJV" target="_blank">1 Corinthians 2:9</a>).<br /></div><div style="line-height: 1.5em;"><i> </i></div><div style="line-height: 1.5em;"><i>"For what will it profit a man if he gains the
whole world, and loses his own soul? Or what will a man give in
exchange for his soul? For whoever is ashamed of Me and My words in
this adulterous and sinful generation, of him the Son of Man also will
be ashamed when He comes in the glory of His Father with the holy
angels." </i> Jesus asks,<i> "What will a man give in exchange for his soul?" </i> According to my study Bible, this is a question which emphasizes the utter foolishness of accumulating worldly wealth or power, for none of this can redeem one's fallen soul, nor benefit a person in the life to come.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>And He said to them, "Assuredly, I say to you that there are some
standing here who will not taste death till they see the kingdom of God
present with power." </i> Here we note that the story of the Transfiguration follows in the Gospel (tomorrow's reading), and this, my study Bible says, is the event to which Jesus refers. There will be those disciples who witness it (Peter, James, and John). It is also a reference to those in every generation who experience the presence of God's Kingdom. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">In our modern world, we're beset by claims of injustice, and needing to find ways to address its myriad occurrences, from the smallest level of intimate encounter to the greatest of whole populations that suffer unjustly. Perhaps one of the greatest stumbling blocks and temptations presented by the story of the Cross, and by Jesus' admonition that we, also, must follow and carry our crosses, is the idea of unjust suffering. If there ever is a story of worldly injustice, it is the story of Jesus on the Cross. Perhaps this is why, in traditional institutions of justice among us -- especially in countries with large Christian populations -- the importance of naming, addressing, and securing the rights of the accused has been such a central focus in the law. But what does it say to us of God's justice? And what does it suggest to us that we are taught to take up our own crosses and to follow Him? In theology, the question of why there is evil in the world when God is a just God is called a theodicy. There are various ways in which such a question has been addressed throughout history. But let us focus on the experience of evil and injustice in the world, and our response to it. Certainly the repeated examples of Christ's compassion for people and their needs tell us an important story. And there, too, we are asked to carry our crosses and follow Him, as we seek to imitate Him in His compassion also. For surely, Christ's innocence and even His great mercy and grace is part of the story of the Cross, and of the injustice done to Him in worldly terms. Too many people have had their own compassion and mercy abused in the world to think that Christ's suffering on the Cross is isolated to Himself alone. In fact, what we need to admit to ourselves that it is precisely because of the nature of evil in the world, and the world's experience of it, that the world needs such a Savior; that, in fact, the great issue of justice is resolved <i>only</i> through such a Savior. For Christ's suffering for us takes a form of transfiguration in meeting our suffering in His divinity. This could only have happened out of the most profound divine love for us, granting the security to us that no matter what it is that we endure in this world, whatever the injustice or evil, He has been there with us and is now and forever there with us. The Suffering Servant prophesied by <a href="https://www.biblegateway.com/passage/?search=Isaiah%2053&version=NKJV" target="_blank">Isaiah</a> is the One who goes voluntarily to the Cross for us, and the One who is resurrected in new life for us as well. So therefore, when we participate in His life, when we seek to imitate Him, we are a part of that life also; our suffering may also be transfigured as well. Jesus says, "<i>For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it</i>." We might try as hard as we can to find justice in this world, but perfect justice will always elude the world. Violence, force, and various other forms of manipulation or coercion have often been sought as either a retributive or corrective solution, but violence and other forms of power beget their own uncontrollable and unforeseen outcomes, and collateral damage. We can make systems to seek to protect justice, to emphasize truth, to protect the rights of people and especially the accused, even to define rights in a way such that they are codified and expanded. But we will never find perfect justice in a worldly sense or through worldly methods. It is simply too costly, and too subtle, and we still struggle "against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (<a href="https://www.biblegateway.com/passage/?search=Ephesians+6%3A12&version=NKJV" target="_blank">Ephesians 6:12</a>). For that cosmic struggle to be resolved relies upon more than human desire, and rests within a time frame we don't set, and with a judge who has told us that "of that day and hour no one knows, not even the angels of heaven, but My Father only" (<a href="https://www.biblegateway.com/passage/?search=Matthew+24%3A36&version=NKJV" target="_blank">Matthew 24:36</a>). As we seek to follow Him, so we may participate in His suffering via our own for the sake of the gospel, but we also may participate in His Resurrection. When we devote our lives to His way, our suffering has meaning and significance, and we look to the outcome of the life He promises, and it is in the joy of the Lord that we find our strength. Suffering can have surprising outcomes when we walk with Him through it, with all the weapons and armor and supplies we may find stored up for us and generously distributed to us (<a href="https://www.biblegateway.com/passage/?search=Ephesians+6%3A10-20&version=NKJV" target="_blank">Ephesians 6:10-20</a>), and resurrection -- even in this life -- can take surprising forms as well. But let us consider that when we take up our crosses and follow Him, we also participate in the only form of justice that will have a full outcome, and for all the universe for all time. Let us consider how we, too, are called to His kingdom, and to the things of God.<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-37388992535230134332024-03-13T14:03:00.000-07:002024-03-13T14:08:11.299-07:00How is it you do not understand?<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him. But He sighted deeply in His spirit, and said, "Why does this generation seek a sign? Assuredly, I say to you, no sign shall be given to this generation." </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">And He left them, and getting into the boat again, departed to the other side. Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat. Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod." And they reasoned among themselves, saying, "It is because we have no bread." But Jesus, being aware of it, said to them, "Why do you reason because you have no bread? Do you not yet perceive nor understand? Is your heart still hardened? Having eyes, do you not see? And having ears, do you not hear? And do you not remember? When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?" They said to Him, "Twelve." "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?" And they said, "Seven." So He said to them, "How is it you do not understand?"</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him. So He took the blind man by the hand and led him out of the town. And when He had spit on his eyes and put His hands on him, He asked him if he saw anything. And he looked up and said, "I see men like trees, walking." Then He put His hands on his eyes again and made him look up. And he was restored and saw everyone clearly. Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 8:11–26 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Yesterday we read that, in those days, the multitude being very great and having nothing to
eat, Jesus called His disciples to Him and said to them, "I have
compassion on the multitude, because they have now continued with Me
three days and have nothing to eat. And if I send them away hungry to
their own houses, they will faint on the way; for some of them have come
from afar." Then His disciples answered Him, "<a href="https://dailyexegesis.blogspot.com/2024/03/how-can-one-satisfy-these-people-with.html" target="_blank">How can one satisfy these people with bread here in the wilderness?</a>" He asked them, "How
many loaves do you have?" And they said, "Seven." So He commanded the
multitude to sit down on the ground. And He took the seven loaves and
gave thanks, broke them and gave them to His disciples to set before
them; and they set them before the multitude. They also had a few small
fish; and having blessed them, He said to set them also before them.
So they ate and were filled, and they took up seven large baskets of
leftover fragments. Now those who had eaten were about four thousand.
And He sent them away, immediately got into the boat with His disciples,
and came to the region of Dalmanutha.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Then the Pharisees came out and began to dispute with Him, seeking from
Him a sign from heaven, testing Him. But He sighted deeply in His
spirit, and said, "Why does this generation seek a sign? Assuredly, I
say to you, no sign shall be given to this generation."</i> What is <i>a sign from heaven</i>? My study Bible explains that such a sign that is sought here would be a spectacular display of power. It says that the time of the Messiah among the Jews was expected to be accompanied by signs. But these hypocrites (<a href="https://www.biblegateway.com/passage/?search=Matthew+16%3A1-3&version=NKJV" target="_blank">Matthew 16:1-3</a>) have not recognized the many signs already being performed by Jesus. Their hearts were hardened, meaning they have rendered themselves incapable of understanding -- and they ignored the works happening all around them. Jesus seeks followers capable of faith. These men only demand to <i>test Him</i>. Such tests set their own standard, and have nothing to do with the desire to perceive the things of God.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;"><i>And
He left them, and getting into the boat again, departed to the other
side. Now the disciples had forgotten to take bread, and they did not
have more than one loaf with them in the boat. Then He charged them,
saying, "Take heed, beware of the leaven of the Pharisees and the leaven
of Herod." And they reasoned among themselves, saying, "It is because
we have no bread." But Jesus, being aware of it, said to them, "Why do
you reason because you have no bread? Do you not yet perceive nor
understand? Is your heart still hardened? Having eyes, do you not
see? And having ears, do you not hear? And do you not remember? When I
broke the five loaves for the five thousand, how many baskets full of
fragments did you take up?" They said to Him, "Twelve." "Also, when I
broke the seven for the four thousand, how many large baskets full of
fragments did you take up?" And they said, "Seven." So He said to
them, "How is it you do not understand?" </i>My study Bible explains that the leaven of the Pharisees is their doctrine (<a href="https://www.biblegateway.com/passage/?search=Matthew+16%3A12&version=NKJV" target="_blank">Matthew 16:12</a>) and their hypocrisy (<a href="https://www.biblegateway.com/passage/?search=Luke+12%3A1&version=NKJV" target="_blank">Luke 12:1</a>). In Scripture, it says, "leaven" is used both positively (as in the parable at <a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A33&version=NKJV" target="_blank">Matthew 13:33</a>) and negatively, as Jesus does here. In either case, leaven is symbolic of a force which is powerful enough -- and frequently subtle enough -- to permeate and affect everything around it (see St. Paul's usage at <a href="https://www.biblegateway.com/passage/?search=1+Corinthians+5%3A6-8&version=NKJV" target="_blank">1 Corinthians 5:6-8</a>). <br /></div><div style="line-height: 1.5em;"><br /><i>Then He came to Bethsaida; and they brought a blind man to Him, and
begged Him to touch him. So He took the blind man by the hand and led
him out of the town. And when He had spit on his eyes and put His hands
on him, He asked him if he saw anything. And he looked up and said, "I
see men like trees, walking." Then He put His hands on his eyes again
and made him look up. And he was restored and saw everyone clearly.
Then He sent him away to his house, saying, "Neither go into the town,
nor tell anyone in the town." </i>My study Bible points out that the people of <i>Bethsaida</i> were unbelieving (<a href="https://www.biblegateway.com/passage/?search=Matthew+11%3A21&version=NKJV" target="_blank">Matthew 11:21</a>); and so, Jesus takes this blind man <i>out of the town</i> in order to heal him, away from the people who would scoff at the miracle and thus bring greater condemnation upon themselves. (See also the healing of Jairus' daughter, in which Christ put those who ridiculed outside; He shored up the faith of her parents with His exhortation, "<a href="https://dailyexegesis.blogspot.com/2024/03/do-not-be-afraid-only-believe.html">Do not be afraid; only believe</a>" and with the presence of His three closest disciples.) Moreover, it explains the healing of this blind man in stages as showing that he had only a small amount of faith. Healing occurs according to one's faith (<a href="https://www.biblegateway.com/passage/?search=Mark+6%3A5-6&version=NKJV" target="_blank">Mark 6:5-6</a>). But this little faith was enough, and it increased with the touch of Christ. In addition, my study Bible states that Christ's command not to return to <i>the town</i> is symbolic of the need not to return to our sins once we have been forgiven. <br /></div></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Today's reading once again takes us back to the essential issue of faith, and how important it is to our lives. But we go into some details here, in the few stories offered, and so the reading gives us to examine various issues about faith and what it does, and how we need it. All of these issues remain pertinent to us today, regardless of when they first occurred, or the ancient context of the Gospel. Taking the stories in today's Gospel reading in order, we first come to the Pharisees, powerful religious leaders from Jerusalem who seek themselves to regulate the faith. They come yet again to Jesus, after having engaged in an open confrontation (and <a href="https://dailyexegesis.blogspot.com/2024/03/hear-me-everyone-and-understand-there.html" target="_blank">challenge from Jesus</a>) which subsequently sent Him temporarily into Gentile territory, where He <a href="https://dailyexegesis.blogspot.com/2024/03/he-entered-house-and-wanted-no-one-to.html" target="_blank">wished to remain hidden</a>. This time, they come to Him with their own challenge, which we can see as a sort of line drawn in the sand. They demand of Him <i>a sign from heaven</i>, <i>testing Him</i>. Let us consider what testing Jesus means. First of all, this is a test of their own devising. But Jesus is in the world not to please human beings, nor effectively to offer proofs on others' terms, but to follow the will of <a href="https://www.biblegateway.com/passage/?search=Matthew+12%3A50&version=NKJV" target="_blank">God the Father</a>. In terms of the works of God, it's up to these men, and all the rest of us, to seek to discern that same will -- not to impose tests upon God. For this reason, and likely many others, Jesus will not offer proofs on demand. His mission is to seek and find the <a href="https://www.biblegateway.com/passage/?search=Matthew%2015%3A24&version=NKJV" target="_blank">lost sheep of the house of Israel</a>, who will come to Him by faith. These men test Him out of envy for their positions. This is "<i>the leaven of the Pharisees and the leaven of Herod</i>," which comes in the form of desire for proofs on demand, essentially a way to test power, and a dangerous game of finding fault. But we can see that even the disciples are in some way affected by this, for they are effectively blinded to it. They don't understand when Jesus tells them to <i>beware of the leaven of the Pharisees and the leaven of Herod</i>, this type of gain-saying that sets traps by demanding proofs that cannot be delivered. If we look around, we can still see today similar sorts of traps set by those whose real desire is to reject God and faith for themselves, proofs that can't come, straw men which in fact prove nothing. These are forms of heresies asserted, such as claiming that if God is good there would be no evil in the world, or even echoing the taunting of the Pharisees at the Cross, that if Christ were really holy or divine He would not die on the Cross. These are very human ways to doubt God, whose thoughts are not our thoughts, and whose ways are not our ways (<a href="https://www.biblegateway.com/passage/?search=Isaiah%2055%3A8&version=NKJV" target="_blank">Isaiah 55:8</a>). As such, they can become temptations for us, too. Here, the disciples are so set in thinking a particular very "earthly" way that they cannot understand what Jesus is talking about, and assume that He's upset because they've forgotten to bring bread with them. Apparently, they've also forgotten that Jesus has, in recent times, fed five thousand people in the wilderness out of a few loaves, and subsequently four thousand on another occasion in the same manner. Even Jesus seems to be perplexed at their lack of comprehension: <i>"How is it you do not understand?" </i>If ever we needed an example of how "proofs" do not work when it comes to questions of lack of faith, this is it. Nonetheless, such examples of the failure of Jesus' personally chosen disciples to understand are in the Gospels for a reason, and they are instructive to us for our own journeys of faith. Finally, there is the story of the blind man and his healing. It's most important that we pay attention to Christ's open efforts to find ways to shore up the man's faith -- first of all, in order to facilitate his healing to begin with, and second of all, in order to retain his faith and his well-being. My study Bible points out that the man begins with a little bit of faith, but this increased with the touch of Christ. The emphasis for us has to be on the recognition of the importance of taking steps to shore up our faith, even daily. For while some would seem to suggest that be "saved" means simply a one-time declaration which we can then take for granted, this isn't the story of faith the Gospels reveal to us. In fact, we really cannot take things for granted in the sense that, while God always extends love to us, we, however, have to do a little work. We must "work the works of God" (<a href="https://www.biblegateway.com/passage/?search=John+6%3A28-29&version=NKJV" target="_blank">John 6:29</a>). We need to work at shoring up our faith, including perhaps avoiding those who seek to tear it down when necessary, and finding ways for Christ to "touch" us, in worship services, in prayer, through our friends who help to shore up our faith, the communion of saints, good studying materials and literature that helps us, and so many other helpful things, even the beauty of nature or the goodness of a kind gesture. This remains essential for us to remember, not to take our faith for granted, but to remember how important it is to feed, nurture and protect it. Moreover, like the blind man and like the disciples, faith is not a one-time declaration, but a journey in which we're meant to grow throughout our lives. It remains of the greatest significance for us to remember that the joy of the Lord is our strength, as Scripture tells us (<a href="https://www.biblegateway.com/passage/?search=Nehemiah%208%3A10&version=NKJV" target="_blank">Nehemiah 8:10</a>). Let us feed and nurture that joy, guarding our hearts and protecting the faith that makes us see, doing all we can so that we grow in that light.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-86910295101306496882024-03-12T12:21:00.000-07:002024-03-12T19:06:10.857-07:00How can one satisfy these people with bread here in the wilderness?<div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat. And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar." Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?" He asked them, "How many loaves do you have?" And they said, "Seven." So He commanded the multitude to sit down on the ground. And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude. They also had a few small fish; and having blessed them, He said to set them also before them. So they ate and were filled, and they took up seven large baskets of leftover fragments. Now those who had eaten were about four thousand. And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 8:1–10 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">Yesterday we read that, having engaged in an open <a href="https://dailyexegesis.blogspot.com/2024/03/hear-me-everyone-and-understand-there.html" target="_blank">confrontation with the Pharisees and scribes</a> who came to Him from Jerusalem, Jesus arose and went to the
region of Tyre and Sidon. And <a href="https://dailyexegesis.blogspot.com/2024/03/he-entered-house-and-wanted-no-one-to.html" target="_blank">He entered a house and wanted no one to know it, but He could not be hidden</a>. For a woman whose young daughter
had an unclean spirit heard about Him, and she came and fell at His
feet. The woman was a Greek, a Syro-Phoenician by birth, and she kept
asking Him to cast the demon out of her daughter. But Jesus said to
her, "Let the children be filled first, for it is not good to take the
children's bread and throw it to the little dogs." And she answered and
said to Him, "Yes, Lord, yet even the little dogs under the table eat
from the children's crumbs." Then He said to her, "For this saying go
your way; the demon has gone out of your daughter." And when she had
come to her house, she found the demon gone out, and her daughter lying
on the bed. Again,
departing from the region of Tyre and Sidon, He came through the midst
of the region of Decapolis to the Sea of Galilee. Then they brought to
Him one who was deaf and had an impediment in his speech, and they
begged Him to put His hand on him. And He took him aside from the
multitude, and put His fingers in his ears, and He spat and touched his
tongue. Then, looking up to heaven, He sighed, and said to him,
"Ephphatha," that is, "Be opened." Immediately his ears were opened,
and the impediment of his tongue was loosed, and he spoke plainly. Then
He commanded them that they should tell no one; but the more He
commanded them, the more widely they proclaimed it. And they were
astonished beyond measure, saying, "He has done all things well. He
makes both the deaf to hear and the mute to speak."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> In those days, the multitude being very great and having nothing to
eat, Jesus called His disciples to Him and said to them, "I have
compassion on the multitude, because they have now continued with Me
three days and have nothing to eat. And if I send them away hungry to
their own houses, they will faint on the way; for some of them have come
from afar." Then His disciples answered Him, "How can one satisfy
these people with bread here in the wilderness?" He asked them, "How
many loaves do you have?" And they said, "Seven." So He commanded the
multitude to sit down on the ground. And He took the seven loaves and
gave thanks, broke them and gave them to His disciples to set before
them; and they set them before the multitude. They also had a few small
fish; and having blessed them, He said to set them also before them.
So they ate and were filled, and they took up seven large baskets of
leftover fragments. Now those who had eaten were about four thousand.
And He sent them away, immediately got into the boat with His disciples,
and came to the region of Dalmanutha. </i> This is yet a second feeding of a multitude (see the first at <a href="https://dailyexegesis.blogspot.com/2024/03/and-jesus-when-he-came-out-saw-great.html" target="_blank">this reading</a>), and should not be confused with the first. They are two distinct miracles. (Jesus will refer to each in our following reading.) The differences between the two miracles are significant, especially in the symbolic values of the numbers we're given. In the first instance, there were five loaves. Five symbolizes the Law (as in the five books of Moses, or Torah). Here there are <i>seven loaves</i> and also <i>seven large baskets of leftover fragments </i>for the disciples to carry away. In the symbolism of Scripture, <i>seven</i> stands for completeness. Here my study Bible says, it indicates spiritual perfection. So, in the first feeding, Christ reveals Himself as fulfilling the Law; here, He shows it is He who gives spiritual perfection. We should understand also that in the Greek, "perfect" also comes from the word meaning "end," and so indicates a fullness of something. Additionally, in today's reading, the crowds have been with Christ for<i> three days</i>. This is the number of days He will rest in the tomb. My study Bible comments that participation in Christ's perfection can only come through being united to His death (see <a href="https://www.biblegateway.com/passage/?search=Romans+6%3A3-5&version=NKJV" target="_blank">Romans 6:3-5</a>). </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> There are additional symbolic meanings we can look at in today's reading. Again, we start with a significant number, the<i> four thousand </i>who had eaten. Four is a number that signifies the world, and especially an identity vis-a-vis the world. We see it in the four directions of the compass, and the four arms of the Cross. In this sense, the perfection of Christ is also continually manifest in His gospel going out to the fullness of the world. That this number is four <i>thousand </i>symbolizes the vast, even uncountable multitudes that are reached in Him. His will be one sacrifice for all time, for all the world, continually giving and feeding multitudes upon multitudes. Moreover, the significance is there in the region this takes place. For now we are in territory that also has Gentile populations in it, further away from the religious leadership in Jerusalem. So the expansion of Christ's word and even the <a href="https://www.biblegateway.com/passage/?search=John%206%3A35&version=NKJV" target="_blank">bread of Christ</a> to all the world, including Gentiles, is here in the symbolic meanings of this event. Additionally, this feeding in the wilderness, even in this area which also has Gentile populations, tells us that the fulfillment of the Lord's feeding of Israel in the wilderness is also made present to all the world in Christ (<a href="https://www.biblegateway.com/passage/?search=Exodus%2016&version=NKJV" target="_blank">Exodus 16</a>). The bread of heaven is fulfilled for all the world, for all time, in Christ. <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <br /></div></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-10065264168372810972024-03-11T15:27:00.000-07:002024-03-11T15:27:49.369-07:00He entered a house and wanted no one to know it, but He could not be hidden<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> From there He arose and went to the region of Tyre and Sidon. And He entered a house and wanted no one to know it, but He could not be hidden. For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet. The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter. But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs." And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs." Then He said to her, "For this saying go your way; the demon has gone out of your daughter." And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee. Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him. And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue. Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened." Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly. Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it. And they were astonished beyond measure, saying, "He has done all things well. He makes both the deaf to hear and the mute to speak."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 7:24–37 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">On Saturday we read that the Pharisees and some of the
scribes came together to Jesus, having come from Jerusalem. Now when they
saw some of His disciples eat bread with defiled, that is, with
unwashed hands, they found fault. For the Pharisees and all the Jews do
not eat unless they wash their hands in a special way, holding the
tradition of the elders. When they come from the marketplace, they do
not eat unless they wash. And there are many other things which they
have received and hold, like the washing of cups, pitchers, copper
vessels, and couches. Then the Pharisees and scribes asked Him, "Why do
Your disciples not walk according to the tradition of the elders, but
eat bread with unwashed hands?" He answered and said to them, "Well did
Isaiah prophesy of you hypocrites, as it is written:<span> </span>'This people honors Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.' For
laying aside the commandment of God, you hold the tradition of men --
the washing of pitchers and cups, and many other such things you do."
He said to them, "All too well you reject the commandment of God, that
you may keep your tradition. For Moses said, 'Honor your father and
your mother'; and 'He who curses father or mother, let him be put to
death.' But you say, 'If a man says to his father or mother, "Whatever
profit you might have received from me is Corban" -- ' (that is, a gift
to God), "then you no longer let him do anything for his father or his
mother, making the word of God of no effect through your tradition which
you have handed down. And many such things you do." When
He had called all the multitude to Himself, He said to them, "<a href="https://dailyexegesis.blogspot.com/2024/03/hear-me-everyone-and-understand-there.html" target="_blank">Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!</a>" When He had entered a house away from the crowd, His
disciples asked Him concerning the parable. So He said to them, "Are
you thus without understanding also? Do you not perceive that whatever
enters a man from outside cannot defile him, because it does not enter
his heart but his stomach, and is eliminated, thus purifying all
foods?" And He said, "What comes out of a man, that defiles a man. For
from within, out of the heart of men, proceed evil thoughts,
adulteries, fornications, murders, thefts, covetousness, wickedness,
deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these
evil things come from within and defile a man."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> From there He arose and went to the region of Tyre and Sidon. And He
entered a house and wanted no one to know it, but He could not be
hidden. For a woman whose young daughter had an unclean spirit heard
about Him, and she came and fell at His feet. The woman was a Greek, a
Syro-Phoenician by birth, and she kept asking Him to cast the demon out
of her daughter. But Jesus said to her, "Let the children be filled
first, for it is not good to take the children's bread and throw it to
the little dogs." And she answered and said to Him, "Yes, Lord, yet
even the little dogs under the table eat from the children's crumbs."
Then He said to her, "For this saying go your way; the demon has gone
out of your daughter." And when she had come to her house, she found
the demon gone out, and her daughter lying on the bed. </i> This same story also occurs is St. Matthew's Gospel (<a href="https://www.biblegateway.com/passage/?search=Matthew+15%3A21-28&version=NKJV" target="_blank">Matthew 15:21-28</a>), but with a couple of distinct differences, both of which reveal the Jewish orientation of that Gospel. Matthew records Christ saying, "I was not sent except to the lost sheep of the house of Israel." Additionally, in St. Matthew's account, the Gentile woman uses the Jewish messianic title "Son of David" to address Jesus. But these differences, and Mark's account affirm something important to understand. Jesus went to the Gentile cities not to preach, but rather to withdraw from the faithless Pharisees, my study Bible comments. We first recall that just prior to this (see Saturday's reading, above) Jesus had been engaged in an open confrontation with the Pharisees and some of the scribes, as they had come from Jerusalem and questioned Him about His disciples' practices. In today's reading, St. Mark's Gospel tells us that Jesus <i>entered a house and wanted no one to know</i> that He was there. When Jesus says, <i>"Let the children be filled
first, for it is not good to take the children's bread and throw it to
the little dogs," </i>this sounds extremely harsh to our ears. First of all, we have to understand this is not a reference not to outside dogs, but to house dogs who are puppies who beg under the table. We also must take it in context of the statement in Matthew's Gospel that He was sent only to the lost sheep of the house of Israel. But importantly it does, in fact, prompt the showing of her faith in both her persistence and her humility before Christ. She doesn't respond with an angry argument or insult, but rather with a very smart way to express who she is: "<i>Yes, Lord, yet even the little dogs under the table eat from the children's crumbs</i>." We can see how favorably Christ views her precisely for her response: <i>"For this saying go your way; the demon has gone
out of your daughter." </i></div><div style="line-height: 1.5em;"><i><br /></i></div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;"><i>Again,
departing from the region of Tyre and Sidon, He came through the midst
of the region of Decapolis to the Sea of Galilee. Then they brought to
Him one who was deaf and had an impediment in his speech, and they
begged Him to put His hand on him. And He took him aside from the
multitude, and put His fingers in his ears, and He spat and touched his
tongue. Then, looking up to heaven, He sighed, and said to him,
"Ephphatha," that is, "Be opened."</i> My study Bible comments here that Christ's sigh is a sign of divine compassion for the sufferings of our fallen human nature. Let us note that the <i>Decapolis</i> is yet another [mostly] Gentile region, with widespread Greco-Roman cultural influence. (The name means "ten cities" in Greek.)<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i>Immediately his ears were opened,
and the impediment of his tongue was loosed, and he spoke plainly. Then
He commanded them that they should tell no one; but the more He
commanded them, the more widely they proclaimed it. And they were
astonished beyond measure, saying, "He has done all things well. He
makes both the deaf to hear and the mute to speak." </i>According to my study Bible, the Lord here show us that we must not seek acclaim or praise when we do good to others. But, as an interesting contrast, Theophylact upholds those who disobey Christ. He sees them as a good example under the circumstances, that in fact we should proclaim those who have done good to us, even if they do not want us to.<br /></div></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Today's text tells us that Jesus went to the <i>region of Tyre and Sidon</i>, and we can easily infer it is a response to the conflict with the religious leaders from Jerusalem (see Saturday's reading, above). But most interestingly, the Gospel tells us that <i>He
entered a house and wanted no one to know it, but He could not be hidden</i>. This inability to stay hidden, even against Christ's reported intentions is a surprising and notable message. We can only guess at what Christ knew in advance, or what becomes revealed through His ministry, either through the will of God the Father, or perhaps the workings of God the Holy Spirit. We've seen -- perhaps most dramatically -- in the recent reading, how it is Christ's almost visceral compassion that led His ministry into a new, powerful, and essential turning point, in the feeding of the five thousand men (in <a href="https://dailyexegesis.blogspot.com/2024/03/and-jesus-when-he-came-out-saw-great.html" target="_blank">this reading</a>). It's instructive to review the Greek language of the text for "moved with compassion." This verb is a word based on what is today the modern Greek word for spleen. But it means, essentially, to be moved in the inward parts. To use an American idiom, we could say it means being moved "in the gut"; that is, in the heart, lungs, kidney, and liver. According to Strong's definitions, these later came to be understood as the seat of the affections. This term is also used in <a href="https://www.biblegateway.com/passage/?search=Mark+1%3A41&version=NKJV" target="_blank">Mark 1:41</a>, when Christ is said (in English) to have been moved with compassion to touch a leper and heal him. In both cases, we can understand this term as leading to actions He might not have considered otherwise; each breaks a new kind of ground for His ministry. The feeding in the wilderness does not simply evoke the feeding of Israel in the wilderness by the Lord, but clearly prefigures the Eucharist. The touching of the leper is forbidden by the Law; but Christ as the author of the Law reminds us that "<a href="https://dailyexegesis.blogspot.com/2024/02/the-sabbath-was-made-for-man-and-not.html">The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath</a>." Here, the fact that he could not be hidden works in a similar way to Christ's suddenly being touched in the inward parts with compassion. There is an action which seems unplanned, almost uncontrolled, but in fact cannot be stopped. And it is yet another great turning point. For this inability to be hidden leads to the woman's acceptance by Jesus, pointing to the gathering of the Gentiles into the Church after Pentecost -- as my study Bible phrases it, no longer as <i>dogs</i>, but as <i>children</i> who are invited to eat the <i>bread</i> of eternal life. This 'movement of the inner parts' as well as the fact that Christ "could not be hidden" remind us of the hidden movements and mysterious growth of the kingdom of heaven portrayed in Christ's parables, perhaps especially the parables of the growing seed (found only in Mark's Gospel) and of the mustard seed (see <a href="https://dailyexegesis.blogspot.com/2024/02/with-same-measure-you-use-it-will-be.html" target="_blank">this reading</a>). The "growth" we witness in today's reading is of two different types. First of all, because <i>He could not be hidden</i>, there is the growth in who constitutes the people of God. And second, the miraculous healing whose proclamation also cannot be stopped, despite the efforts of Jesus to do so. In both instances the Kingdom has now been extended to Gentiles -- to the Greek-speaking Syro-Phoenician woman of Tyre and Sidon, and among the Gentiles in the Decapolis who no doubt hear the good news. What can see is that the Kingdom has a type of energy that grows of its own energies, in unexpected and unstoppable ways, reminding us of the nature of the Holy Spirit, as taught by Jesus to Nicodemus: "The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit" (John 3:8).<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-58162617353777154242024-03-09T13:18:00.000-08:002024-03-09T19:50:44.527-08:00Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem. Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault. For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders. When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches. Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?" He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:</div><div style="line-height: 1.5em;"><span> </span>'This people honors Me with their lips, </div><div style="line-height: 1.5em;"><span> </span>But their heart is far from Me.</div><div style="line-height: 1.5em;"><span> </span>And in vain they worship Me,</div><div style="line-height: 1.5em;"><span> </span>Teaching as doctrines the commandments of men.'</div><div style="line-height: 1.5em;">"For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do." He said to them, "All too well you reject the commandment of God, that you may keep your tradition. For Moses said, 'Honor your father and your mother'; and 'He who curses father or mother, let him be put to death.' But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down. And many such things you do." </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!" When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?" And He said, "What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man."<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 7:1–23 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Yesterday we read that when evening came, the boat of the disciples, whom Jesus had sent on their way without Him, was in
the middle of the sea; and He was alone on the land. Then He saw them
straining at rowing, for the wind was against them. Now about the
fourth watch of the night He came to them, walking on the sea, and would
have passed them by. And when they saw Him walking on the sea, they
supposed it was a ghost, and cried out; for they all saw Him and were
troubled. But immediately He talked with them and said to them, "<a href="https://dailyexegesis.blogspot.com/2024/03/be-of-good-cheer-it-is-i-do-not-be.html" target="_blank">Be of good cheer! It is I; do not be afraid</a>." Then He went up into the boat
to them, and the wind ceased. And they were greatly amazed in
themselves beyond measure, and marveled. For they had not understood
about the loaves, because their heart was hardened. When
they had crossed over, they came to the land of Gennesaret and anchored
there. And when they came out of the boat, immediately the people
recognized Him, ran through that whole surrounding region, and began to
carry about on beds those who were sick to wherever they heard He was.
Wherever He entered, into villages, cities, or the country, they laid
the sick in the marketplaces, and begged Him that they might just touch
the hem of His garment. And as many as touched Him were made well.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i>Then
the Pharisees and some of the scribes came together to Him, having come
from Jerusalem. Now when they saw some of His disciples eat bread with
defiled, that is, with unwashed hands, they found fault. For the
Pharisees and all the Jews do not eat unless they wash their hands in a
special way, holding the tradition of the elders. When they come from
the marketplace, they do not eat unless they wash. And there are many
other things which they have received and hold, like the washing of
cups, pitchers, copper vessels, and couches. Then the Pharisees and
scribes asked Him, "Why do Your disciples not walk according to the
tradition of the elders, but eat bread with unwashed hands?" He
answered and said to them, "Well did Isaiah prophesy of you hypocrites,
as it is written: 'This people honors Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.' For
laying aside the commandment of God, you hold the tradition of men --
the washing of pitchers and cups, and many other such things you do."
He said to them, "All too well you reject the commandment of God, that
you may keep your tradition. For Moses said, 'Honor your father and
your mother'; and 'He who curses father or mother, let him be put to
death.' But you say, 'If a man says to his father or mother, "Whatever
profit you might have received from me is Corban" -- ' (that is, a gift
to God), "then you no longer let him do anything for his father or his
mother, making the word of God of no effect through your tradition which
you have handed down. And many such things you do."</i> My study Bible comments on this passage that the issue here is not the observation of Jewish customs or traditions, which Jesus most certainly never prohibits (<a href="https://www.biblegateway.com/passage/?search=Matthew+5%3A17-19%3B+23%3A23&version=NKJV" target="_blank">Matthew 5:17-19; 23:23</a>). At issue is the setting of human traditions which are effectively contrary to the tradition of God. The<i> tradition of the elders</i> is a body of interpretations of the Law. For the <i>Pharisees </i>and the <i>scribes</i> this became as authoritative as the Law. In fact, it often superseded it, which is the point of the example Christ cites here. According to this tradition, one could make an offering (called <i>Corban</i>) which could be promised to God in a way that personal property or earnings could still be used for oneself -- but not for anybody else, including elderly and dependent parents. My study Bible comments that secondary traditions such as this obscure the primary tradition of the Law, which is contained in the commandments of God. Jesus quotes from <a href="https://www.biblegateway.com/passage/?search=Isaiah+29%3A13&version=NKJV" target="_blank">Isaiah 29:13</a>.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> When He had called all the multitude to Himself, He said to them, "Hear
Me, everyone, and understand: There is nothing that enters a man from
outside which can defile him; but the things which come out of him,
those are the things that defile a man. If anyone has ears to hear, let
him hear!" When He had entered a house away from the crowd, His
disciples asked Him concerning the parable. So He said to them, "Are
you thus without understanding also? Do you not perceive that whatever
enters a man from outside cannot defile him, because it does not enter
his heart but his stomach, and is eliminated, thus purifying all
foods?" And He said, "What comes out of a man, that defiles a man. For
from within, out of the heart of men, proceed evil thoughts,
adulteries, fornications, murders, thefts, covetousness, wickedness,
deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these
evil things come from within and defile a man."</i> My study Bible comments here that food cannot defile a person because it is created by God and is therefore pure. Evil things are not from God, and these things Jesus names are what defile a person.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Today's reading is extremely pertinent to a Lenten perspective. As it is traditional that during Lent we are to focus inwardly, and to work on practices of fasting, almsgiving, and prayer, we see that Christ's teaching to His disciples directly impacts such practice. Jesus first has a confrontation with the Pharisees and the scribes in which they criticize His disciples. They don't follow the ceremonial washing as taught in the tradition of the elders. The ritual washing seems to reflect a concern with eating anything deemed unclean or common in a spiritual sense. But Jesus responds by calling out their hypocrisy, and quoting Isaiah the prophet to them in this regard. This seems to be a very direct attack by Jesus, on a subject which gets its most full treatment in His final indictment of the religious leadership in <a href="https://www.biblegateway.com/passage/?search=Matthew+23&version=NKJV" target="_blank">Matthew 23</a>. He first uses the example of a religious gift or offering which would consist of promising one's goods to be given to the temple after death. However, such a promise meant one could continue using property, but would be restrained from sharing it with others, such as needy parents -- and thus convening the command of the Law to honor father and mother (<a href="https://www.biblegateway.com/passage/?search=Exodus%2020%3A12&version=NKJV" target="_blank">Exodus 20:12</a>). But when Jesus speaks to the multitude (which <i>He called to Himself</i>), His focus shifts. This time, He is not directly rebutting the criticism of the Pharisees and scribes directed at His disciples, but He is now preaching to the crowd, teaching them an important principle of spiritual life, and our connection to God and community. What defiles, Jesus says, is not the things that come from the outside. Instead, Jesus says, it is "<i>the things which come out of him,
those are the things that defile a man." </i>As is often the case, such as with His parables, Jesus explains this "riddle" privately to His disciples. It is the things of the heart which can defile us, not the foods which our body eliminates. Jesus teaches them, "<i>What comes out of a man, that defiles a man. For
from within, out of the heart of men, proceed evil thoughts,
adulteries, fornications, murders, thefts, covetousness, wickedness,
deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these
evil things come from within and defile a man." </i>That all of these <i>evil </i>things Jesus names<i> come from within</i> should give us all pause, because Lent is the time when our focus goes more strongly toward the inward things of the heart. These are things which are not only good, such as compassion or the action of grace or the Holy Spirit, or even the faith we need in our lives. But there are also things stored in the heart which can defile us, and that is what Jesus is talking about here. Throughout His ministry, and especially in teaching directed at those who would be His disciples, Jesus asks us to focus on what is within, and to repent and change the things that need changing. Repentance itself is a word that means to change in the Greek; it literally means "change of mind." But this isn't simply an intellectual choice, which Jesus makes clear here. This is a matter of the heart, an interior condition that may be deep within us, and which we probably need a particular level of awareness to discern about ourselves. It's easy to be blind to our own flaws, as Jesus teaches when He asks, "And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye?" in <a href="https://www.biblegateway.com/passage/?search=Matthew+7%3A1-5&version=NKJV" target="_blank">Matthew 7:1-5</a>. As we can read in that passage, this concept is directly linked to hypocrisy. This also is related to the things of the heart He speaks of in today's passage. Twice in Matthew's Gospel, He likens this process of changing one's own interior to a sense in which one must remove a hand, or foot, or eye. When preaching against adultery, He says, "But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell." In Matthew 18, he warns the disciples about their own tendencies which would cause them to mislead the "little ones" in the Church: "But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. . . . If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire" (Matthew 18:6-9). When we read these passages, we should consider that an eye looks in a covetous way, a hand reaches where it should not go, a foot trespasses. The <i>evil eye </i>which Jesus speaks of in today's reading is associated with the way we see others, how we look or glimpse -- and in particular is associated with the harmful effects of envy and their tendency to malevolence. This sense is one which can manifest the desire to take away or destroy the blessings of others. Let us focus, then, on the inward things Jesus speaks about, and consider the heart. For our prayer is meant not only to be a part of the mind, but in the historical teachings on prayer (especially in the Orthodox tradition), we're asked to pray with the "mind in the heart." In this way, our prayers are meant to illuminate this interior place Christ asks us to focus on, so that we may cast off what truly defiles, and put our focus where it belongs. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-57453968880163317142024-03-08T16:21:00.000-08:002024-03-08T20:53:57.146-08:00Be of good cheer! It is I; do not be afraid<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Now when evening came, the boat was in the middle of the sea; and He was alone on the land. Then He saw them straining at rowing, for the wind was against them. Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by. And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled. But immediately He talked with them and said to them, "Be of good cheer! It is I; do not be afraid." Then He went up into the boat to them, and the wind ceased. And they were greatly amazed in themselves beyond measure, and marveled. For they had not understood about the loaves, because their heart was hardened. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">When they had crossed over, they came to the land of Gennesaret and anchored there. And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was. Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment. And as many as touched Him were made well.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 6:47–56 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">Yesterday we read that the apostles, returning from their first mission, gathered to Jesus
and told Him all things, both what they had done and what they had
taught. And He said to them, "Come aside by yourselves to a deserted
place and rest a while." For there were many coming and going, and they
did not even have time to eat. So they departed to a deserted place in
the boat by themselves. But the multitudes saw them departing, and
many knew Him and ran there on foot from all the cities. They arrived
before them and came together to Him. And Jesus, when He came out, saw
a great multitude and was moved with compassion for them, because they
were like sheep not having a shepherd. So He began to teach them many
things. When the day was now far spent, His disciples came to Him and
said, "This is a deserted place, and already the hour is late. Send
them away, that they may go into the surrounding country and villages
and buy themselves bread; for they have nothing to eat." But
He answered and said to them, "You give them something to eat." And
they said to Him, "Shall we go and buy two hundred denarii worth of
bread and give them something to eat?" But He said to them, "How many
loaves do you have? Go and see." And when they found out they said,
"Five, and two fish." Then He commanded them to make them all sit down
in groups on the green grass. So they sat down in ranks, in hundreds
and in fifties. And when He had taken the five loaves and the two fish,
He looked up to heaven, blessed and broke the loaves, and gave them to
His disciples to set before them; and the two fish He divided among them
all. So they all ate and were filled. And they took up twelve baskets
full of fragments and of the fish. Now those who had eaten the loaves
were about five thousand men. Immediately
He made His disciples get into the boat and go before Him to the other
side, to Bethsaida, while He sent the multitude away. And when He had
sent them away, He departed to the mountain to pray. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"> <i>Now when evening came, the boat was in the middle of the sea; and He
was alone on the land. Then He saw them straining at rowing, for the
wind was against them. Now about the fourth watch of the night He came
to them, walking on the sea, and would have passed them by. And when
they saw Him walking on the sea, they supposed it was a ghost, and cried
out; for they all saw Him and were troubled. But immediately He talked
with them and said to them, "Be of good cheer! It is I; do not be
afraid." Then He went up into the boat to them, and the wind ceased. </i> My study Bible comments that this is the second time that Christ permits His disciples to be caught in a storm (see also <a href="https://dailyexegesis.blogspot.com/2024/03/why-are-you-so-fearful-how-is-it-that.html" target="_blank">this reading</a> from a week ago). The first time, He was with them. But this time, He had sent them across the sea alone, while He stayed behind on the mountain for solitary prayer. In this way, my study Bible says, Christ strengthens their faith that He will always be with them in the midst of the storms of life. "It is I" translates literally to "I Am," which is the divine Name of God (see <a href="https://www.biblegateway.com/passage/?search=Exodus+3%3A14%3B+John+8%3A58&version=NKJV" target="_blank">Exodus 3:14; John 8:58</a>). In this way, Christ reminds the fearful disciples of His absolute and divine authority over their lives. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>And they were greatly amazed in themselves beyond measure, and
marveled. For they had not understood about the loaves, because their
heart was hardened. </i> To know Christ is a matter of the <i>heart</i> and not simply the intellect. When our hearts are illumined by faith in God, my study Bible says, they are open to receive Christ's presence and grace. In the ascetic writings of the Church, it adds, the heart is known as "the seat of knowledge." Interestingly, When Christ tells the disciples to "be of good cheer" in the previous verses, this is a word that means to "take courage" or "be emboldened." It might be rendered by the common expression to "take heart." But it means to be warmed from within. So, in this sense, Christ's call to "be of good cheer" is also a matter of the heart.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>When they had crossed over, they came to the land of Gennesaret and
anchored there. And when they came out of the boat, immediately the
people recognized Him, ran through that whole surrounding region, and
began to carry about on beds those who were sick to wherever they heard
He was. Wherever He entered, into villages, cities, or the country,
they laid the sick in the marketplaces, and begged Him that they might
just touch the hem of His garment. </i>And as many as touched Him were made
well. My study Bible states that Christ permits miracles though<i> touch </i>in order to show that His very body is life-giving (see also <a href="https://www.biblegateway.com/passage/?search=Mark+5%3A25-29&version=NKJV" target="_blank">Mark 5:25-29</a>). </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Jesus shows up to the disciples, walking across the water, on the sea, and tells them, "<i>Be of good cheer! It is I; do not be afraid</i>." We must always note that it is <i>about the fourth watch of the night</i>, meaning this takes place at approximately three o'clock in the morning. If we think about our own times of panic and fear, we can associate the time of "about" three o'clock in the morning with the stuff of nightmares, bad dreams, sudden fears, panic attacks. F. Scott Fitzgerald has famously written, "In a real dark night of the soul it is always three o'clock in the morning, day after day" (<a href="https://www.esquire.com/lifestyle/a4310/the-crack-up/" target="_blank">The Crack Up</a>, 1936). It's a time when we're seen to be vulnerable, and our sleep can be disturbed. Sometimes these fears are attributable to influences that steer us away from Christ, from our faith. After all, as we have read so often across our recent readings from the lectionary, Christ is constantly contrasting faith with fear. He has repeatedly reminded those in His care to substitute faith for fear. He told Jairus who sought help for his daughter, "<a href="https://dailyexegesis.blogspot.com/2024/03/do-not-be-afraid-only-believe.html">Do not be afraid; only believe</a>." The previous time the disciples were desperately afraid crossing the sea while Jesus slept, He told them, "<a href="https://dailyexegesis.blogspot.com/2024/03/why-are-you-so-fearful-how-is-it-that.html">Why are you so fearful? How is it that you have no faith?</a>" The woman with the twelve year blood flow "took heart" and courage, facing all of her fears in her deep need for help, because of her faith in Christ, and touched His hem and was healed (in the same reading as the story of Jairus and his daughter). Repeatedly we observe this call from Christ, and as He calls to us today, we must observe the same dichotomy and contrast between fear and faith. When He makes His appearance before the apostles in today's reading, even walking across the water, there is another sort of "spooky" element to the story; they fear that they are seeing a ghost. Even this adds to the contrast of fear and faith. For ghosts were then and remain a part of the lore of fearfulness, of things that make us afraid, and it is once again Christ who banishes the tyranny of fear. His command, to "<i>be of good cheer!</i>" is rooted in a verb that means to "warm." It's a call to be warmed up and thus emboldened from the inside, from the heart. So even this is in contrast to the fearful time in the dark on the sea at 3:00 A.M., in what was no doubt a cold wind blowing against them as they strained at rowing. Christ the true Light is the One who brings the lamp of His fire to us, so that we might see in the dark, but maybe more importantly, so that we are warmed up, emboldened, and take good cheer from within. We take heart in His light, we can trust in Him, and He can show us the way. He is the one who banishes the ghosts of our fears and guides us forward, but we must take heart in Him and trust. Perhaps it is for this reason that the Church teaches historically that we need to guard our hearts, banishing fear, but also being willing to pray into our pain and uncertainty, to reach for Him and His words of eternal life. Our deepest fears may be confronted in Him, if we but have the courage to meet them His way. And this is the journey for us of faith through Lent when we are reminded that we are to place all things in His hands and cast off the things we're to leave behind. Let us not allow our hearts to be hardened. The ghosts of the past cannot haunt us if we allow ourselves to be led by the light of His lamp.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-24249742577091300752024-03-07T14:14:00.000-08:002024-03-07T19:32:03.420-08:00And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd<div style="line-height: 1.5em;"></div><p> </p><blockquote><div style="line-height: 1.5em;"> Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught. And He said to them, "Come aside by yourselves to a deserted place and rest a while." For there were many coming and going, and they did not even have time to eat. So they departed to a deserted place in the boat by themselves. But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities. They arrived before them and came together to Him. And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd. So He began to teach them many things. When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late. Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat."<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">But He answered and said to them, "You give them something to eat." And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?" But He said to them, "How many loaves do you have? Go and see." And when they found out they said, "Five, and two fish." Then He commanded them to make them all sit down in groups on the green grass. So they sat down in ranks, in hundreds and in fifties. And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all. So they all ate and were filled. And they took up twelve baskets full of fragments and of the fish. Now those who had eaten the loaves were about five thousand men.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away. And when He had sent them away, He departed to the mountain to pray. <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 6:30–46 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">In yesterday's reading, we read about the apostles' first mission. They cast out many demons, and anointed with oil many who were sick, and healed them. Now
King Herod heard of Jesus, for His name had become well known. And he
said, "John the Baptist is risen from the dead, and therefore these
powers are at work in him." Others said, "It is Elijah." And others
said, "It is the Prophet, or like one of the prophets." But when Herod
heard, he said, "This is John, whom I beheaded; he has been raised from
the dead!" For Herod himself had sent and laid hold of John, and bound
him in prison for the sake of Herodias, his brother Philip's wife; for
he had married her. Because John had said to Herod, "It is not lawful
for you to have brother's wife." Therefore Herodias held it against him
and wanted to kill him, but she could not; for Herod feared John,
knowing that he was a just and holy man, and he protected him. And when
he heard him, he did many things, and heard him gladly. Then an
opportune day came when Herod on his birthday gave a feast for his
nobles, the high officers, and the chief men of Galilee. And when
Herodias' daughter herself came in and danced, and pleased Herod and
those who sat with him, the king said to the girl, "Ask me whatever you
want, and I will give it to you." He also swore to her, "Whatever you
ask me, I will give you, up to half my kingdom." So she went out and
said to her mother, "What shall I ask?" And she said, "The head of John
the Baptist!" Immediately she came in with haste to the king and
asked, saying, "<a href="https://dailyexegesis.blogspot.com/2024/03/i-want-you-to-give-me-at-once-head-of.html" target="_blank">I want you to give me at once the head of John the Baptist on a platter</a>." And the king was exceedingly sorry; yet, because
of the oaths and because of those who sat with him, he did not want to
refuse her. Immediately the king sent an executioner and commanded his
head to be brought. And he went and beheaded him in prison, brought his
head on a platter, and gave it to the girl; and the girl gave it to her
mother. When his disciples heard of it, they came and took away his
corpse and laid it in a tomb.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <i>Then the apostles gathered to Jesus and told Him all things, both what
they had done and what they had taught. And He said to them, "Come
aside by yourselves to a deserted place and rest a while." For there
were many coming and going, and they did not even have time to eat. So
they departed to a deserted place in the boat by themselves. </i>The story of the beheading of John the Baptist in yesterday's reading (see above) is given parenthetically, so to speak, so that we understand why King Herod Antipas now feels threatened by Jesus. Here the apostles return from their successful first mission, in which they healed many and cast out demons. Herod suspects that Jesus is John the Baptist returned from the dead, and this explains the power manifest in Christ's ministry. As my study Bible says, the King fears John the Baptist even when he is dead. Christ's ministry and renown have now grown so much that <i>there
were many coming and going, and they did not even have time to eat.</i> So He seeks to retreat to a deserted place (once again using a boat) so that they may <i>rest a while</i>. My study Bible comments that Christ gives rest to His disciples to show those engaged in preaching and teaching that they must not labor continuously, but also must take rest.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>But the multitudes saw them departing, and many knew Him and ran there
on foot from all the cities. They arrived before them and came together
to Him. And Jesus, when He came out, saw a great multitude and was
moved with compassion for them, because they were like sheep not having a
shepherd. So He began to teach them many things. When the day was now
far spent, His disciples came to Him and said, "This is a deserted
place, and already the hour is late. Send them away, that they may go
into the surrounding country and villages and buy themselves bread; for
they have nothing to eat." </i>Here is another example of Christ's<i> compassion</i>, arising out of seemingly unforeseen circumstances. So desperate are the people for what Christ offers, that they even <i>ran there on foot from all the cities</i> to follow Him. <br /></div><div style="line-height: 1.5em;"> </div></div><div style="line-height: 1.5em;"><i> But He answered and said to them, "You give them something to eat." And
they said to Him, "Shall we go and buy two hundred denarii worth of
bread and give them something to eat?" But He said to them, "How many
loaves do you have? Go and see." And when they found out they said,
"Five, and two fish." Then He commanded them to make them all sit down
in groups on the green grass. So they sat down in ranks, in hundreds
and in fifties. And when He had taken the five loaves and the two fish,
He looked up to heaven, blessed and broke the loaves, and gave them to
His disciples to set before them; and the two fish He divided among them
all. So they all ate and were filled. And they took up twelve baskets
full of fragments and of the fish. Now those who had eaten the loaves
were about five thousand men</i>. This feeding miracle is reported by all four Evangelists. It shows Jesus feeding a great multitude, just as He, the Lord, fed the Israelites in the desert (<a href="https://www.biblegateway.com/passage/?search=Exodus+16&version=NKJV" target="_blank">Exodus 16</a>). In the patristic perspective of the Church, this feeding is seen as an image of the Eucharist, an idea my study Bible says is made clear in <a href="https://www.biblegateway.com/passage/?search=John+6&version=NKJV" target="_blank">John 6</a>. There is yet a second feeding in the wilderness (<a href="https://www.biblegateway.com/passage/?search=Mark+8%3A1-10&version=NKJV" target="_blank">Mark 8:1-10</a>), in which four thousand are fed with seven loaves and a few small fish. Some suggest they are the same story, but their differences are distinct, and Christ Himself refers to each (<a href="https://www.biblegateway.com/passage/?search=Mark+8%3A14-21&version=NKJV" target="_blank">Mark 8:14-21</a>). There is an additional spiritual interpretation given in my study Bible, in which it is taught that the<i> five loaves</i> indicate the five books of the Law (Genesis through Deuteronomy), which are broken open in Christ and thereby feed the universe. The<i> two fish</i> are the Gospel Book and the Epistle Book, the teaching of the fishermen. In the gathering of the leftovers, the apostles gather enough for a basket each. It shows that the teachings which the faithful are not able to grasp nevertheless remain held in the consciousness of the Church. The text tells us that <i>when He had taken the five loaves and the two fish,
He looked up to heaven, blessed and broke the loaves, and gave them to
His disciples to set before them; and the two fish He divided among them
all. </i>It not only suggests the Eucharist in distribution by the disciples, but His prayer and blessing show us we, also, should give thanks to God before we each. The terminology points to the Last supper (<a href="https://www.biblegateway.com/passage/?search=Mark+14%3A22&version=NKJV" target="_blank">Mark 14:22</a>) and so leads to a Eucharistic interpretation, my study Bible says. As the disciples distribute the bread to the multitudes, so Christ continues to feed the Eucharist to His flock today through His bishops and presbyters.<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>Immediately He made His disciples get into the boat and go before Him to
the other side, to Bethsaida, while He sent the multitude away. And
when He had sent them away, He departed to the mountain to pray. </i>Our reading began with Jesus seeking to take the disciples aside to a deserted place where they could rest, after their return from their first apostolic journey. Here, it ends with Jesus Himself retreating to the mountain to pray in solitude, while He sends the disciples across the Sea, and the multitude away. We have commented in recent readings about Christ and the mountain top moments that mark His ministry. Here His withdrawal for prayer comes on the heels of yet another extremely significant turning point, and that is this feeding of the multitudes in the wilderness. The Eucharistic significance is something that was commented on above, in citing notes from my study Bible. So from that iconic framework itself we understand this is yet another important marker in Christ's ministry. But let us note a factor in how that came about, and it is one which the Gospels report frequently. Jesus is confronted with a great crowd of people who have followed Him on foot, although He retreated with the disciples by boat, seeking to get away to a deserted place. Let us take a close look at Jesus' immediate response: He is <i>moved with compassion</i>. The text says that He was <i>
moved with compassion for them, because they were like sheep not having a
shepherd. So He began to teach them many things. </i>This turning point begins with this important hallmark of Christ's decision making: He is moved with compassion. And so, He first feeds this great crowd with what they need. He <i>began to teach them many things</i>, <i>because they were like sheep not having a shepherd</i>. Let's look at this almost visceral impression which Jesus receives upon seeing them, that <i>they were like sheep not having a shepherd</i>. This seems to give us a sense of Jesus' immediate perception of human hearts and their needs, for it is this to which He responds, and He begins to feed them what they need as lost sheep who need a Shepherd. He gives them teachings to guide their lives. Whatever happens next, this great "landmark" event of the feeding of the five thousand men (and yet more women and children were present as well) is sparked through Christ's immediate perception of the need of these people who are like sheep without a shepherd. And so, in the context of this great feeding in which we recognize the Eucharist to come, we should understand what Christ is doing. He is moved with compassion to take on this new turn in His ministry, the beginning of the Eucharist, and Himself as the Shepherd whom we need. For He feeds us not only with food, but with His teachings for us, even His Body and Blood which will be sacrificed and distributed so that He becomes a part of us, body, soul, and spirit. For we always need this Shepherd, and we need Him in all ways. We need Him to guide us throughout our lives in every facet, be it emotional, physical, mental, spiritual, communal, or any part of the deep needs of our souls, our minds, our hearts. Our Shepherd changes the course of His own search for solitude because He is moved with compassion for us, for the state of us which perhaps only He perceives as the true Shepherd we need. He shifts the course of His ministry yet again, and His retreat for solitary prayer with the Father is perhaps a hint to us of His own seeking with the Father the instructions for this new direction and development. Let us note also that immediately, now that they have returned from their first mission as apostles, Jesus teaches the disciples to do likewise to His flock ("<i>You give them something to eat</i>"). Let us be grateful for His eternal care to us, His flock.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"> <br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-11423668145956691292024-03-06T15:19:00.000-08:002024-03-06T17:51:19.235-08:00I want you to give me at once the head of John the Baptist on a platter<div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> And they cast out many demons, and anointed with oil many who were sick, and healed them. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Now King Herod heard of Him, for His name had become well known. And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him." Others said, "It is Elijah." And others said, "It is the Prophet, or like one of the prophets." But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!" For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her. Because John had said to Herod, "It is not lawful for you to have brother's wife." Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly. Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee. And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you." He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom." So she went out and said to her mother, "What shall I ask?" And she said, "The head of John the Baptist!" Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter." And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her. Immediately the king sent an executioner and commanded his head to be brought. And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. When his disciples heard of it, they came and took away his corpse and laid it in a tomb.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 6:13–29 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">Yesterday we read that Jesus came
to His own country of Nazareth in Galilee, and His disciples followed Him. And when the
Sabbath had come, He began to teach in the synagogue. And many hearing
Him were astonished, saying, "Where did this Man get these things? And
what wisdom is this which is given to Him, that such mighty works are
performed by His hands! Is this not the carpenter, the Son of Mary, and
brother of James, Joses, Judas, and Simon? And are not His sisters
here with us?" So they were offended at Him. But
Jesus said to them, "A prophet is not without honor except in his own
country, among his own relatives, and in his own house." Now He could
do not might work there, except that He laid His hands on a few sick
people and healed them. And He marveled because of their unbelief.
Then He went about the villages in a circuit, teaching. And
He called the twelve to Himself, and began to send them out two by two,
and gave them power over unclean spirits. <a href="https://dailyexegesis.blogspot.com/2024/03/he-commanded-them-to-take-nothing-for.html" target="_blank">He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics</a>. Also He said to them, "In whatever place you enter a house,
stay there till you depart from that place. And whoever will not
receive you nor hear you, when you depart from there, shake off the dust
under your feet as a testimony against them. Assuredly, I say to you,
it will be more tolerable for Sodom and Gomorrah in the day of judgment
than for that city!" So they went out and preached that people should
repent. And they cast out many demons, and anointed with oil many who
were sick, and healed them. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;"><i>And they cast out many demons, and anointed with oil many who were sick, and healed them. </i> This verse was also included in yesterday's reading; as noted there my study Bible comments that to anoint the sick with oil has not only medicinal value but also sacramental. God' healing power is bestowed through creation, and there are various examples of such throughout Scripture (<a href="Mark 5:27; Numbers 21:8-9; 2 Kings 13:21; John 9:6-7; Acts 5:15, 19:1-12" target="_blank">Mark 5:27; Numbers 21:8-9; 2 Kings 13:21; John 9:6-7; Acts 5:15, 19:1-12</a>). In such a way, oil is also a vehicle of God's mercy and healing in the Church (<a href="https://www.biblegateway.com/passage/?search=James+5%3A14&version=NKJV" target="_blank">James 5:14</a>). This verse, however, seems to be included with today's reading so that we understand the one that follows. The disciples' successful first apostolic journey, manifesting the casting out of demons and healing via Christ's shared power, sets the context in which Herod has become aware of Jesus.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Now King Herod heard of Him, for His name had become well known. And he
said, "John the Baptist is risen from the dead, and therefore these
powers are at work in him."</i> This King Herod is Herod Antipas, the son of the one who killed the infants in Bethlehem (<a href="https://www.biblegateway.com/passage/?search=Matthew+2%3A16&version=NKJV" target="_blank">Matthew 2:16</a>). Although technically a governor, my study Bible says, he was popularly called king. Although he knows that St. John the Baptist worked no miracles while living, Herod now believes that John has been raised from the dead, and the things happening in Christ's ministry are <i>powers at work in him</i>. Therefore, my study Bible points out, he fears St. John the Baptist more dead than alive. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>Others said, "It is Elijah." And others said, "It is the Prophet, or like one of the prophets." </i>These are still references to the observed power at work in Christ's ministry. <i>Elijah </i>was expected to return and to work signs before the coming of the Lord (<a href="https://www.biblegateway.com/passage/?search=Malachi+4%3A5&version=NKJV" target="_blank">Malachi 4:5</a>). The Prophet, according to my study Bible, is interpreted by some to be a reference to the Messiah, the One foretold by Moses (<a href="https://www.biblegateway.com/passage/?search=Deuteronomy+18%3A15&version=NKJV" target="_blank">Deuteronomy 18:15</a>). But others interpret it as meaning simply that a new prophet had arisen. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>But when Herod heard, he said, "This is John, whom I beheaded; he has
been raised from the dead!" For Herod himself had sent and laid hold of
John, and bound him in prison for the sake of Herodias, his brother
Philip's wife; for he had married her. Because John had said to Herod,
"It is not lawful for you to have brother's wife." Therefore Herodias
held it against him and wanted to kill him, but she could not; for Herod
feared John, knowing that he was a just and holy man, and he protected
him. And when he heard him, he did many things, and heard him gladly. Then an opportune day came when Herod on his birthday gave a feast for
his nobles, the high officers, and the chief men of Galilee. And when
Herodias' daughter herself came in and danced, and pleased Herod and
those who sat with him, the king said to the girl, "Ask me whatever you
want, and I will give it to you." He also swore to her, "Whatever you
ask me, I will give you, up to half my kingdom." So she went out and
said to her mother, "What shall I ask?" And she said, "The head of John
the Baptist!" Immediately she came in with haste to the king and
asked, saying, "I want you to give me at once the head of John the
Baptist on a platter." And the king was exceedingly sorry; yet, because
of the oaths and because of those who sat with him, he did not want to
refuse her. Immediately the king sent an executioner and commanded his
head to be brought. And he went and beheaded him in prison, brought his
head on a platter, and gave it to the girl; and the girl gave it to her
mother. When his disciples heard of it, they came and took away his
corpse and laid it in a tomb.</i> My study Bible explains that this account of the death of St. John the Baptist is given parenthetically. That is so that readers will understand that his earlier death has resulted in Herod thinking that John had risen from the dead. <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> There is a lot to "unpack" in today's reading. It's most interesting in terms of what we might observe about Herod Antipas, and in fact, about the whole lineage of Herod the Great. This was a family known for its bloodthirsty practices even in a time when ruthless power and ambition were something normal for rulers. We already know of Herod the Great (Herod Antipas' father) and his slaughter of the innocents of Bethlehem, and we can learn something from it to give us insight into what we read here of the behavior in Herod Antipas' court. First let us understand that Herod Antipas in today's story is the ruler of Galilee, and that he rules for Rome. His brothers ruled other provinces of Israel. We first note that Herod begins to become suspicious and even paranoid as he makes note of the "powers at work" in the apostles and generally speaking in the ministry of Christ. As he is a king who serves Rome, part of a family of ruthless rulers who killed their own family members for power, he is always going to be alert for any other sources of power, or people who seem to wield power in his jurisdiction. Like his father, who killed the infants of Bethlehem out of jealous protection of his own power when he heard about the birth of Christ, Herod Antipas also is going to jealously guard power and authority. This will also extend to a desire to control whatever is of worth in the province, including those who are influential. St. John the Baptist himself was a highly influential figure in his time, as he was popular with the people and widely seen as a holy man. So, when John the Baptist denounced the marriage of Herod and Herodias, as she had been married to his brother and the brother was still living, this is perceived as a threat. According to this story, it is particularly the ambitious Herodias who hates the Baptist for this, as John has suggested their marriage is not lawful. Subsequent actions of this particular king and queen reveal their historical (and eventually, failed) ambitions, ending in exile. But for now let us focus on the story, because it exposes all the unleashed and unregulated desires of this court. To have a daughter dance before powerful men would have been scandalous to the Jews in the first place, and yet this is fine for Herodias. It is also used as part of her scheming ambition. Such is the hatred of Herodias for John that she wanted to kill him. But Herod himself is a little more sophisticated with regard to the power of holiness, in the sense that he understands John is something special and different, set apart. Herod knew enough so that he<i> feared John, knowing that he was a just and holy man, and he protected
him. </i>Moreover, John must have obliged somewhat the king's curiosity and possible desire to learn from him, because <i>when he heard </i>John, John<i> did many things, and </i>Herod<i> heard him gladly. </i>But this is Herod's birthday, and he's in an expansive mood. <i>He gave a feast on his birthday for
his nobles, the high officers, and the chief men of Galilee. </i>He's so carried away by the dancing of Herodias' daughter in front of himself and all of these important men of his kingdom, that he swears to her a rash oath: <i>"Whatever you
ask me, I will give you, up to half my kingdom." </i>There is a reason why this proves to be <i>an opportune day </i>as the Evangelist describes it. Herod is vulnerable to his passions and has let them get the better of him; Herodias has understood this and will make the most of it. She eagerly advises her daughter, who has such little sense of herself that she must ask her mother what to request. Herodias has a ready answer for the daughter who seems merely an extension of herself: <i>"The head of John
the Baptist!" </i>Her daughter takes this vivid and bloodthirsty sense yet another step further:<i> </i><i>"I want you to give me at once the head of John the
Baptist on a platter." </i> It's seems an illustration of the principle behind Jesus' indictment of the scribes and Pharisees: "For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves " (Matthew 23:15). Although Herod is<i> exceedingly sorry, </i>He does not have the courage nor the discipline to stand up to the pressures of the court. So,<i> because
of the oaths and because of those who sat with him, he did not want to
refuse her. </i>It's in some way reminiscent of St. Peter's collapse of nerve before a servant girl when he denies Christ three times (<a href="https://www.biblegateway.com/passage/?search=Luke+22%3A55%E2%80%9362&version=NKJV" target="_blank">Luke 22:55-62</a>). So in Herod's court, and in his conduct, we see the excesses of extreme passion: ruthless ambition, a lack of all proper respect for boundaries (including the protection both of holiness and of human life), an inability to "lose face" in front of the great men of his court, a young girl's seductive dance. All of these are antithetical to traditional Christian values of discipleship, and the point of seeking self-mastery in the disciplines of the church, including the ability to be humble, to "bear a little shame," in the words of one Orthodox priest who writes authoritatively on that subject (see <a href="https://www.amazon.com/Face-Knowing-God-Beyond-Shame/dp/B0C2WSSFSN/ref=sr_1_1?crid=2C1Z8YSP5VCFG&dib=eyJ2IjoiMSJ9.i301FB9Ag_tptUKbqNbH3kB6Sfe3aLDOwjP7r-xjp0bTsU3XTgpZnR167mMB2uOWUpCJimYo3REAmurYAl9qZ1zKh6O6deZxa9nNg8QXFthvgyQnqPjumt666p_l4ITKRz6JjsyfcwguTqbYz6jFlb11dnobv5PdDqPivrD4QClZO0sc4dPcEdSA5x3JukgJwACYOOYr4YTJFiKSw1LlxNlqY6IRfet2J4beuS8Tk7c.41z46vv3UBQMXsIQ6oZ7cStBrazyUtfqGsMLlGAxnHw&dib_tag=se&keywords=stephen+freeman&qid=1709760247&sprefix=stephen+freeman%2Caps%2C108&sr=8-1" target="_blank">this book</a> by Fr. Stephen Freeman). Herod has no self-control, even though he has some kind of awareness of holy power; he has no ability to say no in these circumstances. And there, we come to the traditional practices of Lent (fasting, almsgiving, prayer), and their aim to help us to develop greater spiritual self-discipline -- and especially a greater detachment from our passions. Every indulgence is here, and so are the bloodthirsty and deeply unjust results. Note this is especially true of the lack of respect for innocence, whether it be of a child (Herodias' daughter) or of the holy man and prophet, St. John the Baptist. The other sense of "appetite" at play here is the desire to claim more power. There are two types of power at work to contrast: the holy power of Christ's ministry including now in His apostles and that of St. John the Baptist, and the material power of Herod and the rest of his court. We have recently been given to understand the response of Christ's neighbors from His hometown to the abilities He expresses; they both marveled and were offended (see yesterday's reading, above). John's holy power elicits similar responses: Herod marvels over his prisoner and has a curiosity as if examining a rare jewel or delightful new discovery, but Herodias is deeply offended and envious of St. John's capacity to limit her ambitions and material power. Here we meet with the force of envy that will be the ultimate culprit in the desire to murder Jesus (<a href="https://www.biblegateway.com/passage/?search=Matthew+27%3A17-18&version=NKJV" target="_blank">Matthew 27:17-18</a>). For a holy power such as the one that works in Christ's ministry is not to be owned nor controlled nor limited by anybody; neither can it be harnessed for an exploitable outcome or end. This holiness may, in fact, touch any of our lives. But it will be up to us to either receive it and follow where it leads us, or we will stumble in the attempt to exploit it and use it. Let us consider how priceless the gift of grace, and how we so easily stumble, as the Scriptures teach us.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div></div></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-69489639493242710702024-03-05T18:19:00.000-08:002024-03-05T20:03:09.682-08:00He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Then He went out from there and came to His own country, and His disciples followed Him. And when the Sabbath had come, He began to teach in the synagogue. And many hearing Him were astonished, saying, "Where did this Man get these things? And what wisdom is this which is given to Him, that such mighty works are performed by His hands! Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon? And are not His sisters here with us?" So they were offended at Him. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house." Now He could do not might work there, except that He laid His hands on a few sick people and healed them. And He marveled because of their unbelief. Then He went about the villages in a circuit, teaching. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits. He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics. Also He said to them, "In whatever place you enter a house, stay there till you depart from that place. And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them. Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!" So they went out and preached that people should repent. And they cast out many demons, and anointed with oil many who were sick, and healed them. <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 6:1–13 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Yesterday we read that when Jesus had crossed over again
by boat to the other side (after the encounter with the <a href="https://dailyexegesis.blogspot.com/2024/03/go-home-to-your-friends-and-tell-them.html" target="_blank">Gadarene demoniac</a>), a great multitude gathered to Him; and He was
by the sea. And behold, one of the rulers of the synagogue came,
Jairus by name. And when he saw Him, he fell at His feet and begged Him
earnestly, saying, "My little daughter lies at the point of death.
Come and lay Your hands on her, that she may be healed, and she will
live." So Jesus went with him, and a great multitude followed Him and
thronged Him. Now
a certain woman had a flow of blood for twelve years, and had suffered
many things from many physicians. She had spent all that she had and
was no better, but rather grew worse. When she heard about Jesus, she
came behind Him in the crowd and touched His garment. For she said, "If
only I may touch His clothes, I shall be made well." Immediately the
fountain of her blood was dried up, and she felt in her body that she
was healed of the affliction. And Jesus, immediately knowing in Himself
that power had gone out of Him, turned around in the crowd and said,
"Who touched My clothes?" But His disciples said to Him, "You see the
multitude thronging You, and You say, 'Who touched Me?'" And He looked
around to see her who had done this thing. But the woman, fearing and
trembling, knowing what had happened to her, came and fell down before
Him and told Him the whole truth. And He said to her, "Daughter, your
faith has made you well. Go in peace, and be healed of your
affliction." While
He was still speaking, some came from the ruler of the synagogue's
house who said, "Your daughter is dead. Why trouble the Teacher any
further?" As soon as Jesus heard the word that was spoken, He said to
the ruler of the synagogue, "<a href="https://dailyexegesis.blogspot.com/2024/03/do-not-be-afraid-only-believe.html" target="_blank">Do not be afraid; only believe</a>." And He
permitted no one to follow Him except Peter, James, and John the brother
of James. Then He came to the house of the ruler of the synagogue, and
saw a tumult and those who wept and wailed loudly. When He came in, He
said to them, "Why make this commotion and weep? The child is not
dead, but sleeping." And they ridiculed Him. But when He had put them
all outside, He took the father and the mother of the child, and those
who were with Him, and entered where the child was lying. Then He took
the child by the hand, and said to her, "Talitha, cumi," which is
translated, "Little girl, I say to you, arise." Immediately the girl
arose and walked, for she was twelve years of age. And they were
overcome with great amazement. But He commanded them strictly that no
one should know it, and said that something should be given her to eat.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Then He went out from there and came to His own country, and His
disciples followed Him. And when the Sabbath had come, He began to
teach in the synagogue. And many hearing Him were astonished, saying,
"Where did this Man get these things? And what wisdom is this which is
given to Him, that such mighty works are performed by His hands! Is
this not the carpenter, the Son of Mary, and brother of James, Joses,
Judas, and Simon? And are not His sisters here with us?" So they were
offended at Him.</i> This double response of being both <i>astonished</i> and <i>offended </i>is something my study Bible says occurs frequently with those who encounter Christ (<a href="https://www.biblegateway.com/passage/?search=Luke+11%3A14-16%3B+John+9%3A16&version=NKJV" target="_blank">Luke 11:14-16; John 9:16</a>). Christ's rejection in his own country is a foreshadowing of His rejection by the whole Jewish nation at His trial before Pilate (<a href="https://www.biblegateway.com/passage/?search=John+19%3A14-15&version=NKJV" target="_blank">John 19:14-15</a>). We recall that the term<i> brother</i> is used to refer to all manner of relations, such as cousin or nephew. The brothers and sisters referred to by the townspeople are Jesus' kin, either children of Joseph via an earlier marriage, or other extended family. Mary had one Child; had she had others to care for her, Jesus giving her into the care of the disciple John at the Cross would have been unthinkable (<a href="https://www.biblegateway.com/passage/?search=John%2019%3A26&version=NKJV" target="_blank">John 19:26</a>).<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> But Jesus said to them, "A prophet is not without honor except in his
own country, among his own relatives, and in his own house." Now He
could do not might work there, except that He laid His hands on a few
sick people and healed them. And He marveled because of their
unbelief. Then He went about the villages in a circuit, teaching. </i>My study Bible comments that Jesus <i>could do no mighty work there</i>, not because He lacked power, but because of the <i>unbelief</i> of all but<i> a few </i>in Nazareth. While grace is always offered to all, only those who receive it in faith obtain its benefits. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>And He called the twelve to Himself, and began to send them out two by
two, and gave them power over unclean spirits. He commanded them to
take nothing for the journey except a staff -- no bag, no bread, no
copper in their money belts -- but to wear sandals, and not to put on
two tunics. Also He said to them, "In whatever place you enter a house,
stay there till you depart from that place. And whoever will not
receive you nor hear you, when you depart from there, shake off the dust
under your feet as a testimony against them. Assuredly, I say to you,
it will be more tolerable for Sodom and Gomorrah in the day of judgment
than for that city!" So they went out and preached that people should
repent. And they cast out many demons, and anointed with oil many who
were sick, and healed them. </i> These <i>twelve</i> are those whom He called to Himself to both live with Him and learn from Him and to become apostles (<a href="https://www.biblegateway.com/passage/?search=Mark%203%3A13&version=NKJV" target="_blank">Mark 3:13</a>). In Greek, disciple means "learner," while apostle means "one sent out." Here they are sent out on their first apostolic mission. We note that here St. Mark tells us they were sent out <i>two by two</i>, and that St. Matthew's Gospel lists the names of the disciples in pairs (<a href="https://www.biblegateway.com/passage/?search=Matthew+10%3A2-4&version=NKJV" target="_blank">Matthew 10:2-4</a>). My study Bible suggests that this possibly indicates who traveled with whom. It also notes that Jesus <i>gave them power over unclean spirits</i>, while Jesus Himself did so by His own power. Note that healings are closely connected with this power, and with anointing by the apostles. All of their actions and Christ's commands remind us of the power of the Holy Spirit at work after Pentecost. My study Bible says that to anoint the sick with oil has not only medicinal value but sacramental value as well. It notes that as God's healing power is bestowed through creation (<a href="https://www.biblegateway.com/passage/?search=Mark+5%3A27%3B+Numbers+21%3A8-9%3B+2+Kings+13%3A21%3B+John+9%3A6-7%3B+Acts+5%3A15%2C+19%3A11-12&version=NKJV" target="_blank">Mark 5:27; Numbers 21:8-9; 2 Kings 13:21; John 9:6-7; Acts 5:15, 19:11-12</a>), so oil is a vehicle of God's mercy and healing in the Church (<a href="https://www.biblegateway.com/passage/?search=James+5%3A14&version=NKJV" target="_blank">James 5:14</a>). <br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">In our recent readings, we have repeatedly been given opportunities to contrast fear with faith. This was so for the apostles crossing the Sea of Galilee through a terrific storm when they were frightened for their lives. Jesus said to them, "<a href="https://dailyexegesis.blogspot.com/2024/03/why-are-you-so-fearful-how-is-it-that.html">Why are you so fearful? How is it that you have no faith?</a>" Surely the sight of the <a href="https://dailyexegesis.blogspot.com/2024/03/go-home-to-your-friends-and-tell-them.html" target="_blank">Gadarene demoniac</a> in the reading that followed was fearful to all, but Christ cast out the demons and returned the man to health. In yesterday's reading and commentary, we discussed extensively the fear that must have been present for the woman who approached Jesus in secret, and also the fear of Jairus, whom Jesus told, "<a href="https://dailyexegesis.blogspot.com/2024/03/do-not-be-afraid-only-believe.html">Do not be afraid; only believe</a>." In today's reading, we're given other reasons for people to fear. Jesus is rejected in His home town of Nazareth. The statement by Jesus, <i>"A prophet is not without honor except in his
own country, among his own relatives, and in his own house," </i>is found in various forms in all four Gospels, so crucial it is to the gospel message. (See also <a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A57%3B+Luke+4%3A24%2C+John+4%3A44&version=NKJV" target="_blank">Matthew 13:57; Luke 4:24, John 4:44</a>.) As my study Bible notes, this rejection is also a prefiguration of rejection by the nation, which will culminate in crucifixion. But what is really important to note is that in Jesus' sharing of His power with the disciples, now sent out as apostles, He is teaching them to rely totally upon God. He tells them to <i>take nothing for the journey except a staff</i>, they are not to take extra supplies, "<i>no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics</i>." Moreover, Jesus teaches them, <i>"In whatever place you enter a house,
stay there till you depart from that place.</i>" So<i>, </i>in other words, they are to stay in the more humble places that will receive them first, and not "trade up" for better lodgings, as protected guests of possibly more important people.<i> </i>While these men are sent out without appearing to have material power, or even great significance within the society, nonetheless Jesus is teaching them of the power that will be at work in their mission is such that "<i>whoever will not receive you nor hear you, when you depart from
there, shake off the dust under your feet as a testimony against them.
Assuredly, I say to you, it will be more tolerable for Sodom and
Gomorrah in the day of judgment than for that city!</i>" Moreover, this power is manifest through healing and the anointing with oil. But, as is evident in the rejection of Jesus in His hometown, this power remains unknown to those who cannot receive nor perceive it. Those who do not receive nor hear the apostles are unaware of and completely insensitive to the presence of this power. Moreover, this power is not on display to "convince" anyone, to threaten anyone, even to save Christ from the Cross. So it is in the context of all of these factors in which we understand that the disciples are being prepared for their missions both through the frightening challenges that take them more deeply into their faith, and also through Christ's instructions which render them more dependent upon God at the same time. This tension between fear and faith is one that grows throughout the Gospels, and perhaps we are meant to accept and understand this more deeply in our own lives as we also meet the challenges to grow in our faith. We might find it hard to understand that anybody could find fault with Christ, and yet He meets adversity at many turns in His ministry, offending the religious establishment, the people of His hometown, and finding rejection in many places. Perhaps it's a lesson to us that, as we live in a world of debates, endless online discussion and squabbling, forums for opinion of all sorts, faith must find its way into our own understanding of what is true and real, and what is not. Rational argument and debate can continue forever, but faith relies on something different and deeper and more subtle. It also relies upon courage and our capacity for the strength that comes from trust in Christ. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-53926950481079844342024-03-04T14:14:00.000-08:002024-03-04T18:20:34.265-08:00Do not be afraid; only believe<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea. And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live." So Jesus went with him, and a great multitude followed Him and thronged Him. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse. When she heard about Jesus, she came behind Him in the crowd and touched His garment. For she said, "If only I may touch His clothes, I shall be made well." Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction. And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?" But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'" And He looked around to see her who had done this thing. But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth. And He said to her, "Daughter, your faith has made you well. Go in peace, and be healed of your affliction." </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?" As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid; only believe." And He permitted no one to follow Him except Peter, James, and John the brother of James. Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly. When He came in, He said to them, "Why make this commotion and weep? The child is not dead, but sleeping." And they ridiculed Him. But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying. Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise." Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement. But He commanded them strictly that no one should know it, and said that something should be given her to eat.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 5:21–43 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">On Saturday we read that, after <a href="https://dailyexegesis.blogspot.com/2024/03/why-are-you-so-fearful-how-is-it-that.html" target="_blank">crossing a stormy Sea of Galilee</a>, Jesus and the disciples came to the other side of
the sea, to the country of the Gadarenes. And when He had come out of
the boat, immediately there met Him out of the tombs a man with an
unclean spirit, who had his dwelling among the tombs; and no one could
bind him, not even with chains, because he had often been bound with
shackles and chains. And the chains had been pulled apart by him, and
the shackles broken in pieces; neither could anyone tame him. And
always, night and day, he was in the mountains and in the tombs, crying
out and cutting himself with stones. When he saw Jesus from afar, he
ran and worshiped Him. And he cried out with a loud voice and said,
"What have I to do with You, Jesus, Son of the Most High God? I implore
You by God that You do not torment me." For He said to him, "Come out
of the man, unclean spirit!" Then He asked him, "What is your name?"
And he answered, saying, "My name is Legion; for we are many." Also he
begged Him earnestly that He would not send them out of the country. Now
a large herd of swine was feeding there near the mountains. So all the
demons begged Him, saying, "Send us to the swine, that we may enter
them." And at once Jesus gave them permission. Then the unclean
spirits went out and entered the swine (there were about two thousand);
and the herd ran violently down the steep place into the sea, and
drowned in the sea. So
those who fed the swine fled, and they told it in the city and in the
country. And they went out to see what it was that had happened. Then
they came to Jesus, and saw the one who had been demon-possessed and had
the legion, sitting and clothed and in his right mind. And they were
afraid. And those who saw it told them how it happened to him who had
been demon-possessed, and about the swine. Then they began to plead
with Him to depart from their region. And
when He got into the boat, he who had been demon-possessed begged Him
that he might be with Him. However, Jesus did not permit him, but said
to him, "<a href="https://dailyexegesis.blogspot.com/2024/03/go-home-to-your-friends-and-tell-them.html" target="_blank">Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you</a>." And he
departed and began to proclaim in Decapolis all that Jesus had done for
him; and all marveled. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Now when Jesus had crossed over again by boat to the other side, a
great multitude gathered to Him; and He was by the sea. And behold, one
of the rulers of the synagogue came, Jairus by name. And when he saw
Him, he fell at His feet and begged Him earnestly, saying, "My little
daughter lies at the point of death. Come and lay Your hands on her,
that she may be healed, and she will live." So Jesus went with him, and
a great multitude followed Him and thronged Him.</i> Here Jesus has returned from what we might call the strange experience in the country of the Gadarenes, and returned back to His ministry's "home" territory in Capernaum. <i>Jairus</i> is an important man, <i>one of the rulers of the synagogue</i>. We note yet again that St. Mark tells us that<i> a great multitude</i> was gathered to Jesus by the sea. This same "great multitude" follows Him and throngs Him as He goes toward Jairus' house. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>Now a certain woman had a flow of blood for twelve years, and had
suffered many things from many physicians. She had spent all that she
had and was no better, but rather grew worse. When she heard about
Jesus, she came behind Him in the crowd and touched His garment. For
she said, "If only I may touch His clothes, I shall be made well."
Immediately the fountain of her blood was dried up, and she felt in her
body that she was healed of the affliction. And Jesus, immediately
knowing in Himself that power had gone out of Him, turned around in the
crowd and said, "Who touched My clothes?" But His disciples said to
Him, "You see the multitude thronging You, and You say, 'Who touched
Me?'" And He looked around to see her who had done this thing. But the
woman, fearing and trembling, knowing what had happened to her, came
and fell down before Him and told Him the whole truth. And He said to
her, "Daughter, your faith has made you well. Go in peace, and be
healed of your affliction." </i> My study Bible explains that the healing of this woman demonstrates Christ's power to cleanse and to heal. In the Old Testament, hemorrhage caused ceremonial defilement, and imposed religious and social restrictions on a person, as contact with blood was strictly prohibited (<a href="https://www.biblegateway.com/passage/?search=Leviticus+15%3A25&version=NKJV" target="_blank">Leviticus 15:25</a>). Yet, even so, in this midst of this <i>thronging</i> crowd, this woman who considers herself unclean nonetheless approach Jesus secretly and with great faith. Jesus corrects her thinking here, as she could not hide her touch from Him, and neither is she excluded from Him because of her illness. He positively declares her powerful faith and its results to all by saying, "<i>Daughter, your faith has made you well. Go in peace, and be
healed of your affliction." </i>She is not only called a "daughter," but is sent with both a blessing (<i>Go in peace</i>) and healing. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>While He was still speaking, some came from the ruler of the synagogue's
house who said, "Your daughter is dead. Why trouble the Teacher any
further?" As soon as Jesus heard the word that was spoken, He said to
the ruler of the synagogue, "Do not be afraid; only believe." And He
permitted no one to follow Him except Peter, James, and John the brother
of James. Then He came to the house of the ruler of the synagogue, and
saw a tumult and those who wept and wailed loudly. When He came in, He
said to them, "Why make this commotion and weep? The child is not
dead, but sleeping." And they ridiculed Him. But when He had put them
all outside, He took the father and the mother of the child, and those
who were with Him, and entered where the child was lying. Then He took
the child by the hand, and said to her, "Talitha, cumi," which is
translated, "Little girl, I say to you, arise." Immediately the girl
arose and walked, for she was twelve years of age. And they were
overcome with great amazement. But He commanded them strictly that no
one should know it, and said that something should be given her to eat. </i>Here my study Bible comments that authority over life and death is in the hand of God alone (<a href="https://www.biblegateway.com/passage/?search=Deuteronomy+32%3A39%3B+1+Samuel+2%3A6&version=NKJV" target="_blank">Deuteronomy 32:39; 1 Samuel 2:6</a>). As Jesus is of one essence with the Father, He has this authority (<a href="https://www.biblegateway.com/passage/?search=John+5%3A21&version=NKJV" target="_blank">John 5:21</a>).<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">After word comes that Jairus' daughter has died, Jesus tells him while they are still on the way to his home, "<i>Do not be afraid; only believe</i>." These words remind us of Christ's words also to His disciples as they were sailing across the Sea of Galilee, and in the middle of a terrifying windstorm, "<a href="https://dailyexegesis.blogspot.com/2024/03/why-are-you-so-fearful-how-is-it-that.html" target="_blank">Why are you so fearful? How is it that you have no faith?</a>" Once again, Jesus juxtaposes faith and fear, emphasizing the importance of giving faith the upper hand. We should remember that the word in Greek for faith has as its root the word that means "trust." This does not mean simply an intellectual decision to accept a certain proposition, but an all-in kind of choice to trust in someone; specifically, to trust in Christ and His words. So often this choice to trust comes down to love. We trust in God, or we trust in Christ, or we trust another human being, out of a sense that we trust they love us. Regarding human beings, of course, this doesn't mean they are not fallible. But when it comes to Christ, we trust at another level, and for greater things than other human beings can do for us. Our choice to trust Christ may begin at perhaps a shallow level, but the depths of trust go to the foundational levels of who we are, a kind of disposition or orientation of the heart at levels we might not even consciously know or understand. This is because our relationship or communion with Christ extends far beyond what we know of the world, even of our experiences, but into soul and spirit. St. Paul writes, "For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart" (<a href="https://www.biblegateway.com/passage/?search=Hebrews%204%3A12&version=NKJV" target="_blank">Hebrews 4:12</a>). If we look at her carefully, we'll see that this woman with the twelve years blood flow embodies Christ's words teaching us not to fear, but instead to believe. For she must have had terrific fear as she approached Christ, not only in this very close and mingling crowd, but of the state of her uncleanness according to the Law. And yet, she trusted Christ enough so that her great faith was possible; she seems to have been certain that if she could just <i>touch His clothes</i>, she would be made well. We can also see at what deep levels this power of Christ works, for she did not have to make herself easily known to Him on conventional terms. The power within Him made a kind of connection through her touch of faith, and He felt that power go out of Him in response to her. By contrast there is the young girl, the daughter of Jairus, who is completely without a say in the matter of her healing. She lies at home on the point of death, and so her father comes to find Jesus and to plead with Him for help. Notice that this child's healing also depends upon faith in contrast to fear. But in this case, it is the faith of the parents that make the difference. In the face of discouragement from his servants, Jesus tells Jairus, "<i>"Do not be afraid; only believe." </i>Faith is so essential to this little girl's healing that Jesus takes His closest disciples with Him into her room. These are the three disciples whose faith in the strongest (James, John, and Peter) -- and notably, He puts out all those w<i>ho ridiculed Him</i>. Effectively, the faith of these together was enough for the young woman to be healed, even for the power of life and death to be at work in Christ on her behalf. Note how the work of faith, and also the power of Christ are unseen. But somehow we see their effects; these are at work in a kind of field that remains invisible to us although we are invited to share and to participate in it and know its effects (<a href="https://www.biblegateway.com/passage/?search=John%203%3A8&version=NKJV" target="_blank">John 3:8</a>). In our own times of struggle, let us remember the juxtaposition that Christ gives to the disciples, to the woman with the blood flow, to Jairus the ruler of the synagogue and father to the girl. Faith or fear. One asks us for trust in the One whom we know loves us; the other simply asks to undo hope.</div><div style="line-height: 1.5em;"><br /></div></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-88614134189832739762024-03-02T13:24:00.000-08:002024-03-02T20:50:58.744-08:00Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Then they came to the other side of the sea, to the country of the Gadarenes. And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains. And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him. And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones. When he saw Jesus from afar, he ran and worshiped Him. And he cried out with a loud voice and said, "What have I to do with You, Jesus, Son of the Most High God? I implore You by God that You do not torment me." For He said to him, "Come out of the man, unclean spirit!" Then He asked him, "What is your name?" And he answered, saying, "My name is Legion; for we are many." Also he begged Him earnestly that He would not send them out of the country. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Now a large herd of swine was feeding there near the mountains. So all the demons begged Him, saying, "Send us to the swine, that we may enter them." And at once Jesus gave them permission. Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">So those who fed the swine fled, and they told it in the city and in the country. And they went out to see what it was that had happened. Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed and in his right mind. And they were afraid. And those who saw it told them how it happened to him who had been demon-possessed, and about the swine. Then they began to plead with Him to depart from their region. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him. However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you." And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled. <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 5:1–20 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Yesterday we read that, on the same day after<a href="https://dailyexegesis.blogspot.com/2024/02/with-same-measure-you-use-it-will-be.html" target="_blank"> preaching in parables</a>, when evening had come, He said to the disciples, "Let us cross
over to the other side." Now when they had left the multitude, they
took Him along in the boat as He was. And other little boats were also
with Him. And a great windstorm arose, and the waves beat into the
boat, so that it was already filling. But He was in the stern, asleep
on a pillow. And they awoke Him and said to Him, "Teacher, do You not
care that we are perishing?" Then He arose and rebuked the wind, and
said to the sea, "Peace, be still!" And the wind ceased and there was
great calm. But He said to them, "<a href="https://dailyexegesis.blogspot.com/2024/03/why-are-you-so-fearful-how-is-it-that.html" target="_blank">Why are you so fearful? How is it that you have no faith?</a>" And they feared exceedingly, and said to one
another, "Who can this be, that even the wind and the sea obey Him?" </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Then they came to the other side of the sea, to the country of the
Gadarenes. And when He had come out of the boat, immediately there met
Him out of the tombs a man with an unclean spirit, who had his dwelling
among the tombs; and no one could bind him, not even with chains,
because he had often been bound with shackles and chains. And the
chains had been pulled apart by him, and the shackles broken in pieces;
neither could anyone tame him. And always, night and day, he was in the
mountains and in the tombs, crying out and cutting himself with
stones.</i> The <i>country of the Gadarenes</i>, my study Bible explains, is in a region in Galilee with a mixed population of Gentiles and Jews. Let us note this detailed and fairly careful description of this man whose life we can clearly say is in utter disorder. He dwells <i>among the tombs </i>with the dead and not with the living. He cannot be controlled, neither by himself nor by others who have sought to bind him <i>often </i>with shackles and chains. But even these <i>chains had been pulled apart </i>and the <i>shackles broken</i>. At the same time, no one could <i>tame him</i>; he is a state of chaos. Moreover, he is self-destructive: he is <i>always in the mountains and in the tombs, crying out and cutting himself with stones</i>. </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <i>When he saw Jesus from afar, he ran and worshiped Him. And he cried out
with a loud voice and said, "What have I to do with You, Jesus, Son of
the Most High God? I implore You by God that You do not torment me."
For He said to him, "Come out of the man, unclean spirit!" Then He
asked him, "What is your name?" And he answered, saying, "My name is
Legion; for we are many." Also he begged Him earnestly that He would
not send them out of the country.</i> This Legion of demons occupying this man and making his life miserable, recognize Jesus. They know He is the <i>Son of the Most High God</i>. They fear the time of judgment, and they also fear <i>torment</i>. We note that the text seems to indicate that Jesus immediately sought to exorcise this man. Moreover, even under the severe yoke of the demonic influence, the text says that this man<i> ran and worshiped </i>Jesus when he saw Him<i> from afar</i>. The Greek word translated as <i>worshiped</i> literally means to fall on one's knees, to kiss the ground before another as in prostration. But this word is often used for "worship." In whatever sense this is used, the text seems to indicate that the man reaches to Christ, although the demons fear Him.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> Now a large herd of swine was feeding there near the mountains. So all
the demons begged Him, saying, "Send us to the swine, that we may enter
them." And at once Jesus gave them permission. Then the unclean
spirits went out and entered the swine (there were about two thousand);
and the herd ran violently down the steep place into the sea, and
drowned in the sea.</i> The <i>swine </i>give us an indication that Jesus and the disciples are in a place with a great deal of Gentile population. My study Bible comments that this extremely violent and self-destructive death of <i>about two thousand</i> swine indicates that this man had been protected by God's care. Otherwise, he would have perished under the demonic influence. It also reinforces the understanding that swineherding was not lawful for the Jews, and shows the incomparable value of human beings, whose salvation is worth every sacrifice.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>So those who fed the swine fled, and they told it in the city and in the
country. And they went out to see what it was that had happened. Then
they came to Jesus, and saw the one who had been demon-possessed and
had the legion, sitting and clothed and in his right mind. And they
were afraid. And those who saw it told them how it happened to him who
had been demon-possessed, and about the swine. Then they began to plead
with Him to depart from their region. </i>This part of the text emphasizes for us that these people are likely to be Jews who are engaged in what was (for Jews) a sinful occupation: raising swine to sell to the large Gentile population in that region. These people make a clear choice: they fear Jesus. Rather than marveling at the transformational change in the man under the influence of the Legion of demons and his astonishing healing (they <i>saw the one who had been demon-possessed and
had the legion, sitting and clothed and in his right mind</i>), the only thing that makes an impact on them is the loss of their swine. Rather than welcoming the good news and the power of Christ manifest in their midst, they <i>to plead
with Him to depart from their region.</i></div><div style="line-height: 1.5em;"><i> </i></div><div style="line-height: 1.5em;"><i> And when He got into the boat, he who had been demon-possessed begged
Him that he might be with Him. However, Jesus did not permit him, but
said to him, "Go home to your friends, and tell them what great things
the Lord has done for you, and how He has had compassion on you." And
he departed and began to proclaim in Decapolis all that Jesus had done
for him; and all marveled. </i> Here is the response of the man who, while under the severe influence of a Legion of demons, ran toward Christ and <i>worshiped </i>Him. He does not want to stay in this place where the status quo of his affliction was preferable to those who beg Jesus to leave. He begs to get into the boat and become a disciple of Jesus. But Jesus has another plan for him, another way to share the gospel of Jesus Christ: "<i>Go home to your friends, and tell them what great things
the Lord has done for you, and how He has had compassion on you.</i>"</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> What we need to marvel at in today's story is the thing that is completely overlooked by the people who own the swine, and that is the great transformation that takes place in the former demoniac. This tormented man goes from being utterly disordered and impossibly unregulated, to peacefully <i>sitting and clothed and in his right mind</i>. How does someone go from being so entirely out of sorts to sitting quietly and clothed and in his right mind? This is a great transformation, an effective change made possible entirely by Christ. In our modern world, many people -- perhaps particularly city dwellers -- are familiar with sights of homeless populations and individuals. Many of these seem to be striking images of disordered conduct such as we read here: clothing in tatters, rambling speech, shouting, and all manner of inability to live in what one might call conventional community, such as it is today. But the picture we get of this man beset by a legion of demons seems to indicate one thing very clearly: all of this disorder within him and in his life is precipitated by the influence of the demons. While the demons plead with Christ not to torment them, what we can see is how they are indeed tormenting this man. Why is he cutting himself on the rocks? Why does he go about incessantly shouting? Why is he living among the tombs -- and why can he not be clothed or even tamed so that when he is, by contrast, simply "sitting" it is a revelation of good order? This clear contrast between the chaos of his demoniac life and his finally peaceful state through the power of Christ teaches us about the demons and what they do. They respect no boundaries whatsoever, neither those that one considers "should" be proper to them, nor the boundaries of this poor, unfortunate man who must live in the midst of a legion of them. He is their victim, a sort of scapegoat upon which they all parasitically rest and derive whatever it is that the demonic receives from people they afflict. The demons are bullies; this man is in a sense swamped by them and unable to fend them off alone. In short, Christ comes into this picture as Liberator, and He is a Liberator and Deliverer of a particular kind. Only He makes it possible for these demons, trespassing where they don't belong, and creating misery for the man, to be evacuated and routed out. As my study Bible points out, we can see how terrifyingly destructive they are in this almost savage scene of the swine rushing down the steep place to their deaths in the sea. It might help here to remember that in Scripture, cliffs can symbolize the perilous nature of sin. But all of this is lost on the people who simply respond with fear to Jesus. There is no faith in them. They care only for the swine which they have lost, and Jesus the Son of the Most High God is not welcome in their world. Christ's effect is too frighteningly "other" for them, outside of their norm, and beyond their entirely worldly set of values, where even this man who was lost and is healed seems to mean nothing to them. Let us also look at the bigger picture, and recall that Jesus has set sail with the disciples across a frighteningly stormy Sea of Galilee, seemingly just to come to this place. Here, He has found one man desperately in need of His saving power, and Jesus in turn sends the healed man home to the <i>Decapolis</i> (meaning "ten cities" in Greek, a region of great Roman and Greek cultural influence), to proclaim <i>great things
the Lord has done for you, and how He has had compassion on you. </i>Note that in contrast to the vicious world of the demons, Christ's powerful victory is not one of conquest and suffering, but one in which the demons are allowed to go where they want to into the herd of swine, and this man is liberated from his captivity -- especially through the <i>compassion</i> of Christ. On the one hand, modern readers may feel sorry for the swine. But on the other hand, they are simply the property of those for whom their sale and slaughter will bring profit, and who care absolutely nothing for the welfare of an afflicted human being. In this reading, then, we have the contrast of what we might call two kingdoms, one of the demons, and the other the kingdom of God, which Jesus bears into the world, as will the apostles (<a href="https://www.biblegateway.com/passage/?search=Luke%2010%3A9&version=NKJV" target="_blank">Luke 10:9</a>). Let us remember the great good news of the healed man, and the message of the Lord's compassion.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div>
authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-61875039786754979802024-03-01T14:04:00.000-08:002024-03-01T15:35:19.892-08:00Why are you so fearful? How is it that you have no faith?<div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> On the same day, when evening had come, He said to them, "Let us cross over to the other side." Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him. And a great windstorm arose, and the waves beat into the boat, so that it was already filling. But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?" Then He arose and rebuked the wind, and said to the sea, "Peace, be still!" And the wind ceased and there was great calm. But He said to them, "Why are you so fearful? How is it that you have no faith?" And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him?"<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 4:35–41 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><div style="line-height: 1.5em;">In our recent readings, two great "landmarks" of Christ's public ministry have occurred. On <a href="https://dailyexegesis.blogspot.com/2024/02/and-he-went-up-on-mountain-and-called.html" target="_blank">Monday</a>, we read that Jesus went up on a mountain, called twelve of His disciples to Himself, and designated them to become apostles. On <a href="https://dailyexegesis.blogspot.com/2024/02/but-other-seed-fell-on-good-ground-and.html" target="_blank">Wednesday</a>, Jesus began to preach in parables to the great multitudes that now gather to Him. In yesterday's reading, Jesus taught more parables to the crowds: He said to them, "Is a lamp
brought to be put under a basket or under a bed? Is it not to be set on
a lampstand? For there is nothing hidden which will not be revealed,
nor has anything been kept secret but that it should come to light. If
anyone has ears to hear, let him hear." Then
He said to them, "Take heed what you hear. <a href="https://dailyexegesis.blogspot.com/2024/02/with-same-measure-you-use-it-will-be.html" target="_blank">With the same measure you use, it will be measured to you; and to you who hear, more will be given</a>. For whoever has, to him more will be given; but whoever does not
have, even what he has will be taken away from him." And
He said, "The kingdom of God is as if a man should scatter seed on the
ground, and should sleep by night and rise by day, and the seed should
sprout and grow, he himself does not know how. For the earth yields
crops by itself: first the blade, then the head, after that the full
grain in the head. But when the grain ripens, immediately he puts in
the sickle, because the harvest has come." Then
He said, "To what shall we liken the kingdom of God? Or with what
parable shall we picture it? It is like a mustard seed which, when it
is sown on the ground, is smaller than all the seeds on earth; but when
it is sown, it grows up and becomes greater than all herbs, and shoots
out large branches, so that the birds of the air may nest under its
shade." And
with many such parables He spoke the word to them as they were able to
hear it. But without a parable He did not speak to them. And when they
were alone, He explained all things to His disciples. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>On the same day, when evening had come, He said to them, "Let us cross
over to the other side." Now when they had left the multitude, they
took Him along in the boat as He was. And other little boats were also
with Him. And a great windstorm arose, and the waves beat into the
boat, so that it was already filling. But He was in the stern, asleep
on a pillow. And they awoke Him and said to Him, "Teacher, do You not
care that we are perishing?" Then He arose and rebuked the wind, and
said to the sea, "Peace, be still!" And the wind ceased and there was
great calm. But He said to them, "Why are you so fearful? How is it
that you have no faith?" And they feared exceedingly, and said to one
another, "Who can this be, that even the wind and the sea obey Him?"</i> My study Bible explains that this story makes clear Christ's divinity as commands to the sea and waves can only be issued by God (<a href="https://www.biblegateway.com/passage/?search=Job+38%3A8-11%3B+Psalms+66%3A5-6%2C+107%3A29&version=NKJV" target="_blank">Job 38:8-11; Psalms 66:5-6, 107:29</a>). At the same time, He was <i>asleep</i>, showing us His humanity, and that as a human being, He needed rest. In His Incarnation, my study Bible says, Christ assumed all the natural actions of the flesh, of which sleep is one. So we have elements that teach us that Christ is divine and is the Messiah, and at the same time that He is fully human with human needs. </div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">My study Bible reminds us that this image of Christ in a boat with His disciples is one traditionally understood as an image of the Church. It notes that God both permits storms and delivers us through them, so that we can see God's protection more clearly. Furthermore, Christ's rebuke of the storm teaches us also about our own depth of need for Him, to calm the tempests that arise within us. As faithful, we all follow the footsteps of the disciples in this sense. Moreover, there's an important lesson here, as we keep in mind that Christ has only recently called the Twelve to become His particular disciples who will be the first apostles, sent out with Christ's power shared with them to heal and to preach and to cast out demons. In this sense, this journey prepares them for the journeys that will be now ahead of them, including the time when He is no longer in the world as the human Jesus. My study Bible says that here specifically, He deliberately permits this <i>great windstorm</i> to arise while He's asleep as a part of the process of perfecting the disciples faith, and to rebuke their weaknesses, so that eventually they will be unshaken by the temptations of life -- such as great fear. Here their faith, we can see, is still mixed with unbelief. They showed faith in coming to Him, but unbelief when they declared "<i>we are perishing</i>." We can see how Christ is shaping them for their future as the apostles they will become, sent out to all the world and in all kinds of unforeseen and indeed, dangerous, circumstances. Many of them will lose their lives or be forced to live in exile and through persecutions of the Church. But we may also model our own lives following this image of the disciples with Christ in the boat on the sea that is subject to occasional windstorms. Let us not forget, several of these men have spent their lives as fishermen on this very sea, and yet the windstorm is such that it is terrifying and they fear for their lives. So, when we encounter these images in today's reading, we should really consider viewing our own lives within this same framework. For Christ is preparing them through such challenging events for the things in their future, and for their lives as disciples and apostles. Indeed, discipleship means "learning" (the Greek for <i>disciple</i> means "learner"). As with athletes, discipline comes through testing and struggle, meeting new challenges to become more proficient at what we do. So it is with what are traditionally called "spiritual athletes." Every discipline of the Church is meant to help us to grow in our faith, and to become stronger in it, more masterful in this sense. The historical practice of fasting, prayer, and almsgiving during Lent are aspects of such discipline, and all are meant as a kind of training for faith. We might abstain from some food we like, but at the same time we develop the discipline to abstain from, for example, overindulging in fear or other passions, from letting them get the better of us and causing us to forget our faith. If we can see our challenges in life as ways to test our faith, to meet a struggle and find where our weaknesses are so that we might come to terms with them and strengthen ourselves, then we are on the right track to meet life where Christ takes His disciples. In this perspective, there is only the journey to consider and the immediate things at hand with which Christ meets us so that we may learn how to develop a deeper faith and reliance upon God. Let us consider that we are always being prepared for the spiritual journey ahead, no matter where it takes us or where God wants us to go. In this context, it's not the world's goals we need to meet, but the Lord who guides us and seeks what's best for that journey.<br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0tag:blogger.com,1999:blog-4418406460913225518.post-58046850584158770082024-02-29T15:33:00.000-08:002024-02-29T17:28:21.762-08:00With the same measure you use, it will be measured to you; and to you who hear, more will be given<div style="line-height: 1.5em;"></div><blockquote><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> Also He said to them, "Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light. If anyone has ears to hear, let him hear." </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Then He said to them, "Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">And He said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come."</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">Then He said, "To what shall we liken the kingdom of God? Or with what parable shall we picture it? It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade." </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">And with many such parables He spoke the word to them as they were able to hear it. But without a parable He did not speak to them. And when they were alone, He explained all things to His disciples. <br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">- Mark 4:21–34 </div></blockquote><div style="line-height: 1.5em;"></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;">Yesterday we read that once again Jesus began to teach by the
sea. And a great multitude was gathered to Him, so that He got into a
boat and sat on it on the sea; and the whole multitude was on the land
facing the sea. Then He taught them many things by parables, and said
to them in His teaching: "Listen! Behold, a sower went out to sow.
And it happened, as he sowed, that some seed fell by the wayside; and
the birds of the air came and devoured it. Some fell on stony ground,
where it did not have much earth; and immediately it sprang up because
it had no depth of earth. But when the sun was up it was scorched, and
because it had no root it withered away. And some seed fell among
thorns; and the thorns grew up and choked it, and it yielded no crop.
<a href="https://dailyexegesis.blogspot.com/2024/02/but-other-seed-fell-on-good-ground-and.html" target="_blank">But other seed fell on good ground and yielded a crop that sprang up, increased and produced: some thirtyfold, some sixty, and some a hundred</a>." And He said to them, "He who has ears to hear, let him hear!" But
when He was alone, those around Him with the twelve asked Him about the
parable. And He said to them, "To you it has been given to know the
mystery of the kingdom of God; but to those who are outside, all things
come in parables, so that 'Seeing they may see and not perceive, and hearing they may hear and not understand; lest they should turn, and their sins be forgiven them.'" And
He said to them, "Do you not understand this parable? How then will
you understand all the parables? The sower sows the word. And these
are the ones by the wayside where the word is sown. When they hear,
Satan comes immediately and takes away the word that was sown in their
hearts. These likewise are the ones sown on stony ground who, when they
hear the word, immediately receive it with gladness; and they have no
root in themselves, and so endure only for a time. Afterward, when
tribulation or persecution arises for the word's sake, immediately they
stumble. Now these are the ones sown among thorns; they are the ones
who hear the word, and the cares of this world, the deceitfulness of
riches, and the desires for other things entering in choke the word, and
it become unfruitful. But these are the ones sown on good ground,
those who hear the word, accept it, and bear fruit: some thirtyfold,
some sixty, and some a hundred."</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"> <i> Also He said to them, "Is a lamp brought to be put under a basket or
under a bed? Is it not to be set on a lampstand? For there is nothing
hidden which will not be revealed, nor has anything been kept secret but
that it should come to light. If anyone has ears to hear, let him
hear." </i> Jesus speaks of believers as "light" in the Sermon on the Mount, and uses these words here regarding the <i>lampstand</i> (see <a href="https://www.biblegateway.com/passage/?search=Matthew%205%3A14%2D16&version=NKJV" target="_blank">Matthew 5:14-16</a>)<i>.</i> Here in this context He speaks again of the revelation of mysteries, contained in the parables He gives to the people, for those who have <i>ears to hear</i>.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><i>Then He said to them, "Take heed what you hear. With the same measure
you use, it will be measured to you; and to you who hear, more will be
given. For whoever has, to him more will be given; but whoever does not
have, even what he has will be taken away from him." </i> My study Bible says that this is a call to attentive listening and discriminating response. We must not only <i>hear</i>, but hear properly. It says that <i>more will be given</i> to those who respond to Christ with open hearts, and they will grow in understanding. My study Bible quotes St. Mark the Ascetic, "Do the good you know, and what you do not know will be revealed to you." Again, words Jesus uses here are also found in the Sermon on the Mount in Matthew's Gospel, and also in Luke's Gospel, each in a different context (see <a href="https://www.biblegateway.com/passage/?search=Matthew+7%3A2%3B+Luke+6%3A38&version=NKJV" target="_blank">Matthew 7:2; Luke 6:38</a>). No doubt this spiritual truth, applicable to many circumstances, was repeated by Christ many times.<br /></div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> And He said, "The kingdom of God is as if a man should scatter seed on
the ground, and should sleep by night and rise by day, and the seed
should sprout and grow, he himself does not know how. For the earth
yields crops by itself: first the blade, then the head, after that the
full grain in the head. But when the grain ripens, immediately he puts
in the sickle, because the harvest has come." </i> My study Bible tells us that this parable occurs only in the Gospel of St. Mark. The<i> kingdom</i>, it explains, is a reference to the whole span of God's dispensation or plan of salvation. The <i>man</i> is Christ, and the <i>seed </i>is the gospel (see Christ's explanation of the parable of the Sower in yesterday's reading, above). The man's <i>sleep</i>, in this understanding, indicates the death of Christ, from which He will <i>rise</i>. That the man <i>does not know how</i> the seed grows shows that Jesus does not manipulate people's response to the gospel; rather, each is free to receive it and to let it grow in one's own heart. The <i>harvest</i> indicates the Second Coming, when everyone will be judged on their reception of the gospel.</div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i>Then He said, "To what shall we liken the kingdom of God? Or with what
parable shall we picture it? It is like a mustard seed which, when it
is sown on the ground, is smaller than all the seeds on earth; but when
it is sown, it grows up and becomes greater than all herbs, and shoots
out large branches, so that the birds of the air may nest under its
shade."</i> In St. Matthew's Gospel, this parable is paired with the parable of the leaven (see <a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A31-33&version=NKJV" target="_blank">Matthew 13:31-33</a>). Both illustrate the explosive and expansive growth of the Kingdom. According to Theophylact (noted in my study Bible) this represents the disciples, who began as a few, but "soon encompassed the whole world." These also stand for faith entering a person's soul, causing an inward growth of virtue. Thus the soul can become godlike and even receive angels (<i>the birds of the air may nest under its shade</i>). </div><div style="line-height: 1.5em;"> </div><div style="line-height: 1.5em;"><i> And with many such parables He spoke the word to them as they were able
to hear it. But without a parable He did not speak to them. And when
they were alone, He explained all things to His disciples. </i>My study Bible comments that, to unbelievers, the<i> parables </i>remain bewildering. to those with simple faith, it notes, these stories using common images reveal truth in ways they can grasp, <i>as they were able</i>.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;">My study Bible explains that the Hebrew and Aramaic words for <i>parable</i> also mean "allegory," "riddle," or "proverb." In yesterday's reading, Jesus told the disciples, "To you it has been given to know the
mystery of the kingdom of God; but to those who are outside, all things
come in parables . . .." So, my study Bible comments, this can also be translated as ". . . all things come in riddles." So, as we read these various parables given to us here, and taught to the crowds by Jesus, let us note first of all that He explains them privately to His disciples later. That is, for those with what we might call receptive ears, so to speak, Jesus continues to elaborate the meanings of the "riddles" hidden in these parables. Such it is that we may also assume we will find meanings in the parables, and that, through faith, they may continue to render meanings applicable to our lives even at various times in our lives. We can see through patristic commentary and even the short notes in my study Bible, various understandings are possible, as the teachings of Jesus apply to so much and so many circumstances -- whether that be the apostles sent out as "seeds" or even the Church itself as a grain of mustard seed that grows with expansive growth. Even as individuals, we also may experience the same growth that works in us and produces expressions in our lives at various times, even so that we also may harbor angels and their work and guidance to us (as they ministered to Jesus in the wilderness during His time of temptation; see <a href="https://www.biblegateway.com/passage/?search=Mark%201%3A13&version=NKJV" target="_blank">Mark 1:13</a>). So when we read these parables, let us do so with open hearts and open ears. We should not be surprised if, through faith, glimmers of meanings come to us as we experience various aspects of our faith throughout our lives. Jesus promises that "there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light." St. John's Gospel in particular emphasizes that Christ is light (the Creed says "Light of Light, true God of true God"); see <a href="https://www.biblegateway.com/passage/?search=John+1%3A1-9%3B+8%3A12&version=NKJV" target="_blank">John 1:1-9; 8:12</a>. So, therefore, what we find in this image of the lamp that cannot be hidden is also the nature of this light: that it must spread and be shown, similar to the amazing nature of the growth that comes out of the mustard seed, and also the truths of God revealed to those who may receive them. These are mysteries to us as they remain hidden as we cannot grasp them; but note that Jesus <i>gave the word as they were able to hear it</i>. This light that cannot be hidden, these things that will be revealed, secret things that should come to light, all express the expansive, generous nature of God, what we might even call an explosive grace that is characterized more than anything else by a love that continually reaches toward us to share in that Kingdom, and desires for us to know as we are known, as St. Paul puts it (<a href="https://www.biblegateway.com/passage/?search=1%20Corinthians%2013%3A12&version=NKJV" target="_blank">1 Corinthians 13:12</a>). Therefore, to know the parables is to revisit them as they show us new lights about our faith, as we become more "able to hear." Jesus teaches us, "<i>Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given</i>." With faith, we look forward to receive more of God's gracious light; for as we live that faith we're given, and share that light, so we step onto the path of more to be given.</div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"><br /></div><div style="line-height: 1.5em;"> <br /></div>authorhttp://www.blogger.com/profile/03470230019171564364noreply@blogger.com0