The spiritual fruits

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:

'The stone which the builders rejected
Has become the chief cornerstone.
This was the Lord's doing,
And it is marvelous in our eyes' ? "

And they sought to lay hands on him, but feared the multitude, for they knew he had spoken the parable against them. So they left him and went away.

- Mark 12:1-12

In Monday's reading, we were given the story of the fig tree that was fruitless - and when it was viewed the next day, it had completely withered even from the roots. In today's reading, Jesus tells the parable of "the Wicked Vinedressers," aimed at the leadership of the temple. From yesterday's reading, we recall that Jesus is now being quizzed by the chief priests, scribes and the elders of the temple. They have asked him by what authority he performed the cleansing of the temple. Jesus' response turned the tables on his inquisitors, by suggesting they answer his question about the authority of John the Baptist. Because the leadership is afraid of the crowds who feel that John the Baptist was a prophet, they could not answer Jesus. In today's reading, this scene continues to unfold. Jesus' response to their questioning of his authority, and the leadership's failure to answer Jesus' question, continues as follows:

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." Jesus gives us a setting that is clear to the leadership in the temple. The vineyard is Israel, and the vinedressers are the leadership. The servants are the prophets who have come throughout the history of Israel, and suffered rejection, stoning and death.

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: 'The stone which the builders rejected has become the chief cornerstone. This was the Lord's doing, and it is marvelous in our eyes' ? " Jesus plainly refers to himself here. As Messiah, in this image of the son of the vineyard owner, Jesus portrays himself as the last in a long line of those who have to come speak for God to the people, to remind the leadership of what is expected as stewards of this nation. The message is about spiritual fruitfulness - just as in the image of the withered fig tree. The passage quoted is from Psalm 118. Jesus is making a clear reference to the loss of their stewardship, and condemning the leaders of the temple.

And they sought to lay hands on him, but feared the multitude, for they knew he had spoken the parable against them. So they left him and went away. My study bible notes that, "the religious leaders plainly understand Jesus' criticism and would have him arrested, but they feared the multitude and a possible insurrection. The leaders in Jerusalem were often viewed by the people as collaborators with the Romans, seeking to maintain their positions. Therefore the people tended to favor popular charismatic figures such as Jesus." The people's favor of figures such as John the Baptist and Jesus also reflects on the story of the vinedressers. Those who are sent by the "owner" of the vineyard also speak for the people, and their care. The leadership, we note here, fails to arrest Jesus as they wish to. As we discussed in yesterday's commentary, it is still "not yet his time" or "his hour" and, in Mark's gospel, Jesus has yet to do more teaching in Jerusalem before the events of his Passion take place.

So, let us focus today on fruitfulness and what this means in spiritual terms to us as Christians. What does it mean to you to be spiritually fruitful? Certainly the image here is first of all of vinedressers - the leadership - seeking only their own welfare, and forgetting about the aims and ownership of the one from whom they have only leased this vineyard. Proper worship, centered on God, is to be our appropriate reverent attitude that produces the correct spiritual fruit. Instead, these vinedressers are only interested in using this property for their own good. The implication here is one of exploitation, corruption, and false leadership. The ones who come in the name of the Lord of the vineyard are cast away, stoned, and killed. So, in some sense, this parable is a similar teaching to the one in which Jesus teaches us to beware of false leadership, of "wolves in sheep's clothing." It is a teaching against those in spiritual leadership whose duty is to God, but who fail to do their duty properly, to care for their property as good stewards, and to produce the kind of fruit spiritual teaching instructs. This parable also tells us of the importance of having true spiritual eyes and ears. Individually, servants are sent to represent the Lord of the property, even the son himself is sent. But they are cast away and killed by the vinedressers; they are small, outnumbered, powerless. Do we have spiritual eyes and ears to see and hear those who speak prophetically? those who appear powerless, and yet speak in His Name, and with the love of the Lord? These are important questions, and clearly Christ is saying here that the leadership of Israel has failed in all of these respects. Jesus' cleansing of the temple - turning over the tables of the moneychangers and the dove sellers - is a condemnation of the corruption in the temple, the self-serving commercialism that usurps the place of producing spiritual fruit.

How do we, then, keep these words in mind today? Have you experienced leadership that only serves its own good, and fails to act as good stewards? What is spiritual fruit? Is it not heeding the teachings of love, with God as the center of our focus, and the fruits we have been taught that Christ desires of us? Stewardship of the flock - good tending of the vines - requires a proper worshipful reverence of what is to be served. The Church is not in the world as "owner" - it is not the center of our worship. Rather the church is spiritual steward of God's creation, and God - and the spiritual teachings we learn from scripture - is to be the central focus of all activity, God's desired fruitfulness the goal. Let us consider what it is to be fruitful, to bear fruit - and what it is to heed the voices of the prophets and of the Son. Are we still focused on this cornerstone? What do we stand to lose when we fail to bear fruit, or to understand what that fruit is and where it comes from? Our focus must never leave out the fruits of the Spirit, and the new forms of holiness that are ever-creative. We are expected to bear spiritual fruit in this world, where we are only stewards. Jesus came, he said, "for the life of the world." Let us remember what it is to be good stewards, and that good leadership is not to be corrupt, not to serve itself, but God's creation. God's people will always need to be nurtured, and served, by good stewardship, and by good spiritual fruit. This requires humility, and so many of the recent lessons in the readings have been for the disciples to learn the value of humility as servants of all. How do we produce that fruit?

By what authority are you doing these things?

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."

- Mark 11:27-33

This is now Tuesday of Holy Week, and Jesus proceeds along his path, so to speak, in Jerusalem, among the temple leadership. In yesterday's reading, we read of the cleansing of the temple, in which Jesus overturned the tables of the money changers and the seats of those who sold doves. This is a bold act that has set the scene for confrontation.

My study bible notes that, after the cleansing of the temple, the official leaders of Israel believe that Jesus has trespassed on their territory. It notes, "If he is allowed to remain, they are totally discredited. The stage is set after the cleansing of the temple: they must destroy him." 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?" My study bible notes that this is a logical question, because Jesus' acts are messianic. And, it goes on to say as well, there is an answer. The answer is that of Jesus' own authority, and his Father's. But the chief priests, the scribes and the elders of the temple are not asking in order to find an answer, really. They're trying to entrap him. Jesus' answers speak not only to the question that is at the surface of the scene here, but to the reality that is in the hearts of the questioners.

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." My study bible notes: "Answering the angry opposition's questions is often not wise ... knowing they seek to entrap him, he will not say so. He leaves them with their question unanswered, and in confusion over his question. Those who claim to have the answers are left admitting their ignorance." In the conflicts we observe with the authorities, Jesus always manages to turn the tables on them. He doesn't play along according to their script. He's far more clever than they are -- he sees through them, and he has the ability to turn their arguments back against them. So, we have a Jesus, in these pictures of conflict, who is a bold defender, if you will. Since he himself engaged in the cleansing of the temple, we know that he is not afraid of this confrontation that was inevitable, and that he has accepted what will come in Jerusalem, this clash with the temple authority. The fig tree in yesterday's reading was our warning of the understanding that is here: these people, his accusers in the leadership, are fruitless, no good will come of engagement and teaching, for they are set against him and their minds closed.

In the figure of John the Baptist, always closely associated with Jesus throughout Mark's gospel whenever he has been mentioned, we have the Forerunner -- the one who has gone before. John came proclaiming the kingdom - and the One who was to come - and preaching and baptizing. He was a popular figure and had many disciples; many of Jesus' disciples have come from the ranks of John the Baptist's followers. John was also forerunner in his death as a martyr. So invoking his memory here is an important point for Jesus. John stands as a kind of warning to the elders, although they don't know it. John's memory is powerful and still important to the people, who consider him to be a prophet. Whose blood will be on their hands? They don't stop to consider what happened to John, and what they are about to engage in as their own confrontation with a powerful charismatic spiritual figure begins.

I think it's important to understand that all the leadership of the temple cares about, in this scene, is their own authority. Jesus has trespassed in the cleansing of the temple. This is indeed an act of bold, even violent, confrontation. And Jesus does not shrink from expressing the authority within Himself, and that comes from the Father. This bold act of cleansing the temple is also a declaration of that authority; but in actions and not in words. So, our figure of Christ must be understood as one that does not shrink from confrontation when it is time. All through the gospels (especially in the gospel of John), we read this phrase, "it was not yet his time" or "his hour had not yet come." Jesus has a progressive ministry to fulfill; there is time for certain things, and not time for others. But each facet of his ministry, his teaching, his character and his truth, is revealed at the appropriate time. His purpose is to follow the Father's will, and the appointed time, the acceptable time, is that timetable. Now is the hour of confrontation, and he doesn't shrink from it at all. He leaves those in authority to make their choices, but not to choose for Jesus. He chooses not to answer their questions; like the withered fig tree, their authority is hollow because it bears no fruit. Jesus retains his own authority, even to the time of confrontation and the laying down of his own life at the hands of others.

What must we take from this confrontation? There is very little respect here for the elders who demand that Jesus account for himself. On the contrary, they have lost their authority - and in questioning Jesus, they lose face even more. They are afraid of the crowds, afraid of the spectre of the marytred John the Baptist, the Forerunner. They cannot successfully confront Jesus, who retains his own authority and expresses it in the temple before everybody. Jesus has chosen his time, and will play out all things in his life, even the laying down of his life, to the appropriate, appointed, acceptable time. He is master of all of that, and in choosing his "time" we also understand his authority, and his fearlessness in expressing and doing that will of the Father. Holy Tuesday gives us this message of these facets of Jesus' life and his expression of character: fearlessness, confrontation, unwilling to give his accusers what they want but instead turning the tables on them, accepting and expressing his own authority even as he knows where it will lead. But it is his choice, and his Father's will he fulfills in time, at the acceptable time, his appointed hour. Let us think about time, then. What is your time? What is your hour? How do we know what it is time for us to do, and when? Do you get a sense in prayer of the evolution of your life through time, and do you seek the Father's will for how you are to fulfill those moments yourself? I have heard time referred to as that gift that is given to us for transformation, repentance, choices. These are what the moments of time are for in our world. In eternity, time is a different experience. But in our lives, time, the moments that go by for choices and decisions, is always an opportunity. It is an opportunity for thinking, for changing our minds (which is what the Greek word metanoia, translated as repentance, really means). Today, consider your time, this moment. And ask in prayer what it is the right time for you to do, to choose in your heart, right now. Unlike the leadership, to be spiritually fruitful, we must hold our hearts open to hear new things, to change, to follow a spiritually fruitful path in whatever way this particular time asks of us right now.

The fig tree

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.

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 chief priests heard it and sought how they might destroy him; for they feared him, because all the people were astonished at his teachings. 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 will 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."

- Mark 11:12-26

Yesterday's (Sunday's) reading, which would have been appropriate for us to follow, was Mark 11:1-11, which I have not blogged. This was the passage in Mark's gospel that contains the events of Palm Sunday, Jesus' triumphal entry into Jerusalem, in which he is proclaimed as messianic King - a dangerous act before both the Jewish and Roman authorities. Today's passage immediately follows those events in the gospel.

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. My study bible notes that this tree has sprouted an early full foliage, indicating a first crop, but has not borne any fruit. The condemnation comes from the fact that it hasn't borne fruit. In Scripture, my study bible notes, a fig tree is often a symbol of Israel: "Her fruitfulness has ceased, so the Kingdom will be taken from her and given to another people, who will bear spiritual fruit." I think it's important to note that this passage comes immediately on the heels of Jesus' reception into Jerusalem as messianic King. Therefore, it would seem reasonable that this curse would be a surprise to us. But all along, Jesus has tried to avoid misunderstanding about himself and his mission - and we will see his prophecy materialize in the events that are to follow this week.

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 chief priests heard it and sought how they might destroy him; for they feared him, because all the people were astonished at his teachings. When evening had come, he went out of the city. In John's gospel, this event is reported as coming early in Jesus' ministry, whereas the other gospels all place it in the week before the Passion. My study bible suggests the possibility that there were two cleansings - but we recall that John's gospel has a different orientation, and chronological order is not as important as the teaching message of his gospel. My study bible points out that Jesus acts as a King would act, he assumes control and power and command. This is his space - or rather "His Father's house." We recall that the money changers exchange Roman coin for temple currency, so that the people may purchase sacrifices for Passover. The doves are the sacrifice of the poor - inferior to those affordable to the wealthier participants in the temple at Jerusalem. All of Israel traveled from near and far to the temple for Passover services. Jesus' great claim here is the disparity among the believers in terms of their faces before God, so to speak. The poor are penalized in practice in terms of the quality of the sacrifice. The references Jesus is quoting are from Isaiah 56:7 and Jeremiah 7:11. My study bible points out the following: "Jesus acts as the King of Israel would, utterly in control. He disrupts business and makes a sweeping condemnation of the religious system, yet he is untouched. The religious rulers and the Roman soldiers are close by, but all are paralyzed. In the light of the imagery in the account of the fig tree, the temple is all leaves and no fruit, a picture of the nation itself."

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." Continuing with the passage on the fig tree, the next day all are astonished to see the fig tree withered from the roots. This is a prophetic image. My study bible notes that this signifies the judgment of Israel; it continues: "The disciples need to learn that Israel is being rejected. They will establish His Church, ultimately filled with Gentiles and Jews, and they need assurance that they are following His will. The fig tree will be an indelible image in their minds."

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." Jesus continues his talk at the fig tree, and remarks on faith and prayer. This is near the Mount of Olives (the one from which the Messiah was to enter Jerusalem, as did Jesus the day before). My study bible points out that neither Jesus nor his followers physically moved any mountains, but spiritually, the message the of the Kingdom turned society upside down. This image of speech, to "turn society upside down," is illuminated for us in the passage of the cleansing of the temple: the tables are literally overturned, and everything is disrupted. The power of money and commercialism is sent packing when it disrupts the capacity of each believer to stand immediately before God. It is no coincidence, then, that immediately framing the story of the cleansing of the temple is a discourse on fruitlessness and especially faith and prayer. My study bible adds, "We all need such faith in our struggle for full repentance and life in Christ ... We can have assured faith in answered payer, according to St. John Chrysostom, when we ask things worthy of the Lord and strive for holiness. Of course, human requests neither limit nor control God's omniscient freedom."

Therefore I say to you, whatever things you ask when you pray, believe that you will 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." Today's reading in the lectionary does not include the final verse, but I have included it in our quotation today. After the discourse on faith, we get a discussion on prayer, inextricably tied to the practice of faith in this picture. And again, we are treated to an image of unburdening, being freed of possessions, and standing before God spiritually naked. This is what forgiveness does, it unleashes our grip on an event or a person - and we give it up to God for resolution and judgment. It is exactly correct as it follows the cleansing of the temple: this is yet another burden of possessions we loose our grips upon in order to come before God directly, as the persons we really are in His image of us - and we ask for that image in return. Just as the quality and cost of the offerings in the temple should not deter the smallest and poorest from dialogue and worship - equality before God, Creator and creation - so, too, the things we hold onto in our lives must not stand in the way of that union, reconciliation, redemption, and the repentance my study bible points out in the note I quoted in the previous paragraph, above. Forgiveness is the act of giving up, of seeking God's word and judgment for anything in our lives. It is all a part of the unburdening, so that we come through that eye of the needle just as we are, without the unnecessary things we cling to that add obstacles to our path.

So, let us consider all of these passages together. We read of the judgment and prophetic withering of the fig tree, framing the cleansing in the temple - and the discourse on prayer, faith and forgiveness. What do we take away from each of these things together, on this first day of Holy Week? Why are they placed here for us on this journey, of Jesus on the road to Jerusalem and ourselves in Passion Week with him and the disciples? I think it is important to remember the unburdening, and the repeated messages of coming before God without obstacle to stand in our way - the repeated warning that it is up to us, also, to let go of anything that will stand in our way of this reconciliation, this good judgment, and our meeting with Christ. That is, indeed, what he is here for, what his mission into the world as incarnate man was all about. How do we let go? What do we need to let go of? What does forgiveness mean, indeed? Is there a situation you cannot resolve? Let it go in prayer, and ask for understanding of the solution. Sometimes that means literally letting it go, and walking away from what is spiritually fruitless. Better to have the relationship to God than what it is we cling to that only serves as an obstacle. That choice is fruit, and faith. How do you begin this journey to Holy Week, the Cross and the Passion and Resurrection? We start in that faith, that we can let go of the things that bind us, and hinder us, and may prove an obstacle for us as we, too, go through the eye of that needle. And we set our paths straight for the Lord.

Jesus, Son of David, have mercy on me!

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 then 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 garments, 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.

- Mark 10:46-52

Jesus continues his journey on the road to Jerusalem. In the past several readings and commentary, we have discussed this sense of being "on the road." Today, the meaning and significance will come up once again for our notice.

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." Jericho, we recall, is the city whose walls fell flat because of the combined shout of all the forces of Israel. Today, we have blind Bartimaeus, a beggar who sits by the side of the road, who persists in his shout. It is important to understand the significance of this plea, this shout. Bartimaeus is insistent, although others are telling him to be quiet. In Jericho, we can understand God's action in toppling a wall -- only in this case, it is the wall between God and man that falls in the person of Jesus, and his redemptive action. He becomes our direct link, the one we can each relate to as persons, as individuals. Joshua and the whole of Israel surrounded Jericho to topple the wall with a collective shout; but in Jesus, there is the One to whom each one of us can shout, and he will come to us and invite us into relationship.

My study bible notes the importance of the plea of Bartimaeus: "Have mercy on me!" Certainly, have mercy is a favorite phrase of prayer in the liturgical tradition of the Church everywhere, and has been so from ancient times. My study bible notes that, "Mercy is God's lovingkindness, His tender compassion toward repentant sinners." We understand mercy to be akin to balm, and in sound ("eleos"), to the Greek word for olive oil, the base for all healing balm in the ancient world. God's "lovingkindness" includes every part of ourselves, whatever it is that needs healing and attention. Bartimaeus' cry becomes our cry, for each one of us who prays.

And throwing aside his garments, he rose and came to Jesus. So Jesus answered and said to him, "What do you want me to do for you?" Bartimaeus has put his all into the shouting he has done toward Jesus, pleading for his mercy. This is so important for us to understand, the need for persistence in prayer, and the renewed action of going again and again in prayer to Christ. We enter into personal relationship through this plea, through prayer, and we await this attention and response, this love. And when there is the response, the attention. Bartimaeus leaves, in a sense, everything behind, his whole identity in order to find himself with Christ. He "throws aside his garments." So, too, we come without possessions, and ask to be shaped in this relationship. Jesus, also, gets very specific here. He asked Bartimaeus, "What do you want me to do for you?" My study bible points out that Jesus knows that Bartimaeus is blind, and yet he asks this question anyway. Bartimaeus could have asked for the grace to live with his blindness, but instead, he asked for his sight. My study bible notes that "faith needs to be specific, and Jesus requests him to exercise his faith by asking for a specific need. Rabboni means 'my teacher,' showing the man's affection for Jesus."

Again, we go to relationship; "Rabboni" is intimate, personal. 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. The connection has been made. This circuit of faith that is created through this interaction is similar to the one made by the woman with the years-long bloodflow who touched the hem of Jesus' garment. Bartimaeus' sight is immediately received. But Bartimaeus does not leave and "go his way" in the sense in which we'd normally think of this particular phrase. He is healed in a number of ways, perhaps -- but clearly changed more powerfully than merely his restored physical sight conveys. This is also a metaphor, and with his new sight, he is also in relationship to Christ. "His way" has become Jesus' way; he is now part of a new society, with a new identity as he is healed. Coincidentally, I've been having a conversation elsewhere about these readings lately where Jesus is on the road. The word for road, here, in Greek is "odos" or "hodos" (its accent indicates that it was originally meant to be pronounced with an aspiration at the beginning of the word), οδως. This is a word still commonly used in Greece for "street" or "road." However, it is the same word translated to mean "way" in the statement, "I am the way, the truth and the life" (John 14:6) and also as "the Way" in Acts 9:2. So there is a clear tie between this road on which Jesus teaches and leads his disciples, and encounters Bartimaeus on the way to Jerusalem, and what would become "The Way" for the early Christians. My study bible notes, as well, that Bartimaeus is not commanded to silence, as others have been who received spectacular healings by Jesus. It notes, "Now that Jesus is heading toward an open confrontation with the Jewish leaders in the Holy City, the veiling of his identity (the messianic secret) is no longer necessary."

Tomorrow is Palm Sunday in the liturgical calendar. It is one of those rare years when the entire Church, wherever it is found, in every denomination, will be celebrating at the same time. In our readings, we are now going through that road to Jerusalem. The passage immediately following the one we reviewed today is Jesus' triumphant entry into Jerusalem from the Mount of Olives, the beginning of Mark 11. I encourage everyone to read it on their own tomorrow (See Mark 11:1-11). Jesus' triumphal entry into Jerusalem leads us (and Him) into Holy Week. We remember today that the blind receive their sight (in more ways than one), that he asks us to be specific with him, and that he invites each of us into relationship with him. He invites Bartimaeus into dialogue. We are also reminded, as with the wealthy young man (and Bartimaeus' clothes), that we leave everything we are behind in order to be shaped in this relationship. The healed continue on, inseparable, in a sense - identity shaped by their healing. Let us remember persistence in prayer. Of what do you need to be healed? What would you like to leave behind you? What do you need to reveal in prayer, as Bartimaeus did in answer to Jesus' question, "What can I do for you?" And we remember that "glory" is not always what we expect and predict, as we walk together on this road, the Way. Christ will leave everything behind, and yet He is with us today.

"Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me." Rev. 3:20

Even the Son of Man did not come to be served, but to serve, and to give his life for a ransom for many

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."

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 for a ransom for many."

- Mark 10:32-45

Again, as noted in yesterday's reading and commentary, Jesus is on the road - and once again, the road is the place for teaching his disciples. It is, in a sense, a place where Jesus can be alone with them, teaching them things for their ears only. It is possibly the one place where they can be alone, after so many have flocked to Jesus' ministry, and crowds follow him wherever he teaches. They are in Judea, heading toward Jerusalem. We recall from yesterday's reading that Jesus has just taught them about the difficulties that great riches present for discipleship, and the example of the camel going through the eye of the needle.

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." This is the latest of several warnings that Jesus has tried to give his disciples of what is to happen to him in Jerusalem. As they are on the road to Jerusalem, it is perhaps necessary that this preview of what is to happen is much more detailed than the previous ones he's given to them. At this juncture, Jesus tells them that he will be "handed over to the Gentiles," the Romans - and he includes a vivid description of how he will be treated by the Romans and what is to happen then. We are now in chapter 10 of Mark's gospel; these predictions will be fulfilled starting with chapter 14.

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." It's kind of remarkable to me that, immediately after Jesus' teaching on possessions, and the repeated teachings on humility and service, such as in this reading from Monday, John and James Zebedee make this request. But, I suppose the gospel is written for us to understand that, also, for the disciples, learning comes in pieces, and understanding is not immediate. 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." This is another kind of warning. It is about the persecutions that are to come, that Jesus spoke of in yesterday's reading. My study bible notes that Jesus says, "You do not know what you ask," because he doesn't promise a visible kingdom on earth, or an immediate, victorious and glorious consummation. Rather, it notes, Jesus predicts "toils, struggles and conflicts. Cup and baptism are references to suffering and death. The disciples do not grasp this now. But they will meet both these realities in future persecutions and in the sacramental realities of the cup of the Eucharist (1 Cor. 11:26) and the death and resurrection of baptism (Col. 2:12)." 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." Again, my study bible has a helpful note here: "A place of honor in the eternal Kingdom will be given by the Father to those for whom it is prepared." My study bible notes that, according to the Church Fathers, this conveys not an arbitrary choice by God, but according to a believer's sacrifice and suffering for Christ and the Kingdom. Of course, we understand that most of the apostles will go out to the world to proclaim the gospel, and many of them will become martyrs. But this kingdom is not about honors; it is about service, and all of Jesus' recent talks have pointed the disciples toward this direction of understanding about service. This sense of service includes Christ himself, who once again (as in the talk with the young man in yesterday's reading) directs James and John away from himself, and to the Father.

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 for a ransom for many. Again, I will quote from my study bible: "Service is characteristic of true greatness. The model is Christ's incarnate life and death: the perfect man is the perfect servant. Ransom is the price paid for the release of someone held captive. In this case, humanity is released from the bondage of sin and death by Christ's redemptive sacrifice on the Cross." Again, we understand the emphasis on service to include Jesus himself, who will serve - and who continues to serve - as our greatest example of a life lived in service to others. The image of the Cross is forever our image of the Savior, the God incarnate in our world as a man, who came to teach us and to save us, "to give his life as a ransom for many." I have struggled with this in my life - this image of the Cross - and come to terms with its acceptance in me as that process of releasing what God asks me to let go of -- and not what I or anyone else deems necessary for me to do. In this process of salvation, it has been my experience that there is a lot that I hold dear that I have had to let go; but this process is not predictable, it is a part of the process of spiritual growth, and if we could predict what we give up we would indeed be somewhat acting as if we were omniscient. It is in this relationship that we find, bit by bit, the things we need to let go, that need not be a part of us or our lives, and that can indeed feel like a sacrifice when we are in the midst of it. Yet, it is a necessary, powerful part of that journey. The Cross is still our symbol for this salvation.

We are at the point in the week now where we look forward to Palm Sunday, and all of the events of Holy Week. Lent draws to a close. The great events of the Passion Week will fulfill Jesus' prophecies that the disciples have such a hard time grasping until their significance is manifest before them in experience, and even then elude fullness of understanding until Pentecost. For now, we must focus on what is to come, just as Jesus has warned his disciples. What does it mean to you, this ransom on the Cross? I think now is the time to think about it. What does this example mean in your life? Are there things you have endured -- sufferings and sacrifice -- because of your love and commitment to this life in Christ? Has your prayer life led you to some "toils, struggles and conflicts" in which you have had to let go of things that were precious to you? I encourage prayer that is contemplative; that is, prayer that allows us to give all things to God as we pray, to let things go. In this sense, we may be relieved of burdens we don't need, and encouraged to understand service as part of what is involved in that ransom: it is an exchange. The fullness of the spiritual life - of salvation - is what we receive in joy.

The eye of the needle

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 yo 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, "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."

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."

- Mark 10:17-31

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?" We begin today's reading with the recollection that Jesus is now in Judea, having completed his ministry in Galilee. Immediately we recall the passage just before this one, in which Jesus admitted the children into his presence and gave them his blessings, "for of such is the kingdom of God." This young man is not a child, but still young. So Jesus said to him, "Why do you call me good? No one is good but One, that is, God." My study bible says that this young man approaches Jesus as a mere human and Jesus replies as such, not denying Jesus' own goodness but rather focusing the young man's attention entirely on God. This is the first indication of a shift from morality to a deeper sense of faith. "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." The first focus starts with the Law, the commandments. My study bible notes that "Jesus affirms obedience here to the Ten Commands as an essential aspect of the question for righteousness and eternal life." In a sense, Jesus is beginning at the beginnings, the foundation of his own ministry, and he will lead the young man into the fullness of this promise. Clearly, the young man is filled with a spirit of obedience, and a zeal - a love - for righteousness.

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. My study bible notes: "Jesus recognizes and approves the man's moral righteousness. But he tests him at his point of greatest vulnerability, where he needs to repent most. It is his money that is keeping him from salvation. Jesus challenges him with the ideal of total sacrifice for his sake. The command to sell all is for this man, or for any other whom Christ may call in this particular way, but should not be construed as a universal requirement." What I find important is that, just as Jesus himself is the fulfillment of the Law and the Prophets, and takes faith beyond what was understood as the moral laws, so in his person in front of this man that Jesus loves, he takes the man beyond a moral code. He is, in fact, pointing at the place of greatest vulnerability, as my study bible says. Quite surely, this passage teaches us that as disciples we hold nothing back from Christ. In our prayer relationship, we behold the Christ and he beholds all of what we are; through time, we ask that we ourselves become exposed and healed in our own weaknesses, our vulnerable places. This is the life of prayer and transformation he asks of us. In this case, the young man's possessions are a stumbling block, an obstacle to the fullness of that relationship in its full depth or completeness. My study bible continues, "Christians are to use their possessions according to God's purposes, above all to help the poor and needy, but they are not to reject ownership of property. However, voluntary poverty is a legitimate part of a freely chosen way of life -- for example, for monastics."

Then Jesus looked around and said to his disciples, "How hard it is for those who have riches to enter the kingdom of God." Jesus notes the pull of wealth on the human psyche, beyond morality and codes and laws. 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." My study bible notes, "Riches grip the heart like few other things. When people trust in money more than in God, refusing to return their wealth to Christ, they fail to gain eternal life." Clearly, this illustration is meant to teach us of the difficulties of entering this kingdom with attachments! A similar saying in Matthew's gospel occurs when Jesus teaches to "enter through the narrow gate." Whatever we are attached to, whatever we consider possessions that stand in the way of this loyalty and first relationship to Christ, will get in the way of that narrow opening. This is an illustration that Jesus wants all of us, but not with the burdens we may bear that we give up to him, no matter what they are. It is deeply difficult to escape from our needs in this world, to give up possession to Christ, but this is what he asks of us. Who we are is separate from what we own; and in Christ we find the image of who he wishes us to be. 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." Again, an expression of the deep attachment we form to possessions, and especially of those who claim identity from all that they own. "With God all things are possible" teaches us the grace that we need in this journey of faith, this place beyond codes and laws. We bring ourselves, as we truly are, before God, and ask of God to teach us what we do with this life, with our possessions, including our time, our work, and what we put our faith into. Stripped of those possessions is where Grace finds us; that is, this is the place where we truly stand before God and where God knows us, and shapes us into what is possible. And 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." The apostles, through Peter, reflect on their own journey with Christ. "See, we have left all and followed you." They indeed have left their families and their possessions behind, and Jesus assures them of "a hundredfold" return, with persecutions -- and in the age to come, eternal life. We recall Jesus' words about his mother and brothers and sisters - they are those who do the will of God. In this relationship with him that Jesus is encouraging all of us to take up, we find the hundredfold, but also persecutions. The way of the cross is not easy or simple. My study bible notes, "The disciples have done what Jesus asked the rich young man to do. Justification before God is never, in the Old or New Testaments, said to be by faith alone, though it is by faith apart from the law. God calls on people to believe and to act because they believe." Furthermore, it adds, "Discipleship is radical self-denial, a total offering of oneself to God. This implies readiness to give up dear possessions or even relationships that stand in the way of following Christ." Surely we are to understand that the young man in this passage received inherited wealth, and that wealth ties him to his family -- part of the difficulty of what he is asked to give up for a relationship with Christ. Regarding the "reward" - my study bible has yet another helpful note I will repeat: "That disciples will receive earthly rewards a hundredfold now in this time is not an absolute promise: countless saints and martyrs were not so rewarded. However, God has a way of returning and multiplying earthly blessings along with persecutions to faithful men and women according to His will." I also think it's important to remember that when we are asked to choose between a worldly possession - regardless of what it is - that confirms our image in the eyes of men, and something that God asks us to choose to conform to the inner image of what gives us possessions that neither moths nor rust can consume, then we are also in a sense on the cross. This is, in whole, an image of humility, of emptying to God. In so doing, there are other treasures that we store up, where thieves do not break in and steal. Those things become a part of us, in exchange for the things we let go of, and give to Christ for his direction in how they are to be used. "But many who are first will be last, and the last first." Again, an affirmation of humility. Those disciples who serve him now are the same ones who were a little while before disputing among themselves on the road as to who was the greatest. I find it interesting that today's passage also begins on the road. Jesus is the one who has said that, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." This journey on a road is clearly a symbol of one who travels light, without burdensome possessions, who can enter through that narrow gate; with God's help, the eye of the needle.

What we recall here is the power of this relationship -- that it comes before all things. Radical humility, poverty and obedience (such as are included in the vows of monastics) are not called good in themselves alone. Christ's call is one of putting his relationship with us first. All things serve that relationship. It is in this sense that we are to be free enough from possessions to make choices. Possessions can be used for many purposes; they can serve many ideals or goals. But there is nothing that should stand in the way of union with Christ - and we will all be called upon, I feel, to make choices. They need not be spectacular -- some of those we find in the public eye who covet others' wealth made the greatest shows of charity donations. I feel that these vows are for all of us in the sense that to follow Christ is simply to put Him first, to put our relationship with Creator first. And in our hearts, that depth of relationship extends far beyond moral law and codes of behavior. On this road, with the cross, that journey continues a lifetime and into depths within ourselves that we cannot foresee. In that sense, how we use our possessions in that relationship can take many, many forms. It is not easy, and it may come with persecutions. But we remember his promise, and that "with God all things are possible."

Of such is the kingdom of God

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."

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; 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.

- Mark 10:1-16

Jesus now begins his Judean ministry, leaving Galilee. The focus here is Jerusalem. We recall his repeated warnings to his disciples in recent readings that he is to be rejected and treated with contempt, that he will be killed and that he will rise from the dead. They have failed to completely understand these warnings. In today's reading, his confrontations begin with the Pharisees.

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. Clearly, Jesus is already well-known in Judea, and so, he begins his teaching ministry. My study bible notes, "Teaching is not all people need, but it is indispensable for effective Christian living."

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." The Pharisees begin to test Jesus. My study bible says that scribes and Pharisees often debated the legal basis for divorce. At this time, all that was required for divorce was a certificate written by a dissatisfied husband. And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept." My study bible notes that "Moses' legislation on divorce is a concession to a human weakness, hardness of heart, which is at the root of divorce on the part of one partner or both." Often, we will find this phrase, "hardness of heart," used to mean a lack of spiritual understanding. Jesus' perception of marriage is as a sacrament, a spiritual union with a spiritual perspective to understand. "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." We must recall that at Christ's time a divorced woman had very little left to her in life - difficulty supporting herself, a lack of social status. What Jesus is encouraging here is a spiritual union between the partners in a marriage; in spiritual terms they are "no longer two, but one flesh." This is love, a union in which each partner is indispensable to the other. Marriage is a sacrament by the grace of God. My study bible notes that the issue here is not really whether or not divorce is permissible, but rather the bond of the marriage -- can such a spiritual union be truly broken, even when divorce occurs?

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." My study bible notes that, "According to Jesus, remarriage after divorce is equivalent to adultery." We must understand, however, that the case of a woman divorcing her husband was only applicable to Gentiles in Jesus' time. Jewish women could not legally divorce their husbands. In Matthew's gospel, the discussion of divorce will include Jesus' exception of "sexual immorality" as a grounds for divorce. (See reading and commentary on Matthew 19:1-12, The two shall become one flesh.) The ancient Church would expand reasons for divorce to include threat to one partner's life, desertion, and forced prostitution. Divorce, however granted, remained considered to be a great spiritual tragedy - and it is this spiritual perspective that we are encouraged to take on marriage itself, in order to form our understanding of the nature of marriage in the first place. Through marriage, we are to learn love - a separation from selfishness that is the spiritual discipline required in our relationship to God. In this perspective, a good marriage helps each partner not only in growth in the understanding of love, but also in relationship and spiritual growth with respect to God.

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. My study bible says that "Jesus rebukes the disciples not only because he has compassion for children, but because children are models of those who receive the kingdom in their openness and simple trust." I find it interesting that the passage on the little children is juxtaposed together with the one on divorce (and essentially, on the nature of marriage). Children are loving without questioning. In some sense, we get a taste of the nature of love in relationship that Jesus encourages. Belief, or faith, as we have often said, in the original Greek word in the gospels (pistis/πιστις), means more than an assent to a set of values. It also means trust. Nowhere do we understand the component of trust in relationship more clearly than in the example of a child.

In a marriage - as a spiritual sacrament that hopefully leads us closer into relationship with Creator - and in the relationship of the child to Christ, we see something in common: the concept of love and trust. Trust is an inseparable component of love. As we are taught that God is love, the entire spiritual dimension of relationship and relatedness - through marriage, or in the example of the children welcomed and blessed by Christ - becomes more clearly apparent when considered from this perspective of trust. Trust is an important component of love when it comes in any form, be it belief and faith in Christ or Creator, or trust in the loving bond of a relationship of love such as marriage. From the spiritual perspective, these sacraments of love are to work together; one should reinforce the other. We come to God as children, we develop bonds of trust. A loving, trusting bond developed through a spiritual perspective on marriage should also help us to form that bond to Creator. It is love that is the point. My study bible also notes that Jesus here is laying out very clearly that this kingdom is not only for the adults who come to it through spiritual sacrament such as marriage, but clearly open for children, too (who also participate in sacraments of the church). All are included. We are to be rational sheep, Jesus will tell us, and on our guard against wolves in sheep's clothing who will try to usurp leadership positions of the flock. But our basic loving, trusting relationship to Creator is what the spiritual sacraments are for - and that includes the sacrament of marriage. Today, let us consider the bonds in our lives, and how they nurture this spiritual understanding of love and trust, and the relationship to Creator.

Have salt in yourselves, and have peace with one another

"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

'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."

- Mark 9:42-50

Today's passage and yesterday's reading go hand in hand. They must be taken as two halves of the same text. Jesus is speaking of the importance of how we treat one another in his name - and especially in his Church. I believe we must extend the meaning of this text to cover the entire Body of Christ, and in that perspective understand our encounters with others as Christians.

"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." In yesterday's passage, Jesus used the example of welcoming a little child in his name. It is to be exactly as if the disciples are welcoming Christ Himself, and therefore the Father Himself. All of this teaching is taken in the context of the need for humility in his Church, for, "If anyone desires to be first, he shall be last of all and servant of all." This is the "flip side," if you will, the negative side of that coin of welcome. Those who drive the little ones away, who cause them to stumble, therefore, are in tremendous peril themselves. My study bible says, "One of the sternest warning Christ ever gave is here directed at the disciples. Little ones, like the 'little children,' are humble believers with no pretensions to greatness. Leaders are to be 'last': faithful and serving. A major cause of stumbling for Christians is that their leaders seek to be great." To bring leaders to servanthood, Jesus requires not physical mutilation but uncompromising detachment, even from the most precious relationships or possessions, if they cause sin."

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.' This repeated refrain in today's passage comes from Isaiah 66:24. Of course, the important significance of these warnings is just what it says in the note quoted from my study bible above, in the previous paragraph: we need detachment from whatever it is that will cause us to harm the "little ones" in the church. It doesn't matter what it is that we cling to; our humility is much more precious, keeping us in touch with what we really and truly need. We must separate ourselves from whatever will lead us astray in terms of our own arrogance, and in turn will harm or cause the little ones to stumble in some way.

Jesus continues, making this a triple warning: "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 ... 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 ... " I would say that this triple warning does, indeed, make this "one of the sternest warnings Christ ever gave," as my study bible noted. This very careful enumeration of not only a hand, but also a foot and an eye as things that are dispensable should they need to be cast aside is extraordinarily emphatic. Whatever we consider our most precious and needful possessions, if they get in the way of the "little ones" in any sense, they are to be discarded. We can live without them. Arrogance and pride will be harmful to believers who are not strong, and not in the leadership. The tenderest loving care is to be expressed to the little ones. This is a great task for the disciples, who've just been caught disputing who will be the greatest among them in the kingdom (see yesterday's reading).

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt." To my mind, this passage is a strong warning about what is to come in the life of service, and what it means to be a disciple. We'll all undergo a "fire" of purification on this road of discipleship. In that sense, like gold is tested in a fire, there will be experiences we go through that will help to "purify" - to burn off the impurities of things we'd be better off without, whatever that may be. Since it is Lent, it is a good time to talk about what we "give up." As Jesus indicates here, there may be times when our own pride (for example) has to be given up. Whatever stands in the way of proper humility, and understanding of right-relatedness, has to go. This may feel like we are casting off something as close to us and that we cling to as much as a hand, a foot, an eye. But we need to change. Jesus says that "every sacrifice is seasoned with salt." We recall in Matthew's gospel, the passage in which Jesus charged his disciples that they were to be "the light of the world, the salt of the earth." In that sense, whatever we sacrifice in His name - the things we give up of ourselves in order to be better followers and disciples - is a sacrifice seasoned with this quality of salt that Jesus wishes for us to retain always. My study bible notes that, "every sacrifice will be seasoned with salt tells us suffering will happen to all who follow Christ, a positive experience when undertaken in humble faith." But I think that to change is hard, and Jesus' equation of personal change with casting off an eye, a hand, or foot is very apt! We cast off the things we rely on in order to be good disciples, and it is not an easy task if one habitually relies on a particular way of thinking or behaving in life. But it is a "sacrifice seasoned with salt" - with the quality of discipleship, that which "flavors" His people.

"Salt is good, but if the salt loses its flavor, how will you season it?" My study bible notes: "Salt is good refers to the special quality of life expected of disciples, particularly those whom Christ has called to spread his gospel." Our 'sacrifices' - those things that we give up of ourselves in order to be better followers or disciples - are not meant as a pious offering, something we make a great show of for the sake of a great work. On the contrary, they are to be seasoned with that salt of discipleship, the flavor of humility before God, of service, and the joy that comes in that relationship. It is this quality of salt - right-relatedness before God - that we need to maintain and in the spirit of which we make those sacrifices, and change ourselves, transform in that fire that is Love.

"Have salt in yourselves, and have peace with one another." This salt is what Jesus wishes for them always to retain as a quality about themselves. It is the thing that preserves them, and it is precious. (We recall the uses of salt, and its precious quality in every day life for people at that time and place - and for many today in the Near East.) The way this is said indicates that "to be at peace with one another" is something that necessarily follows this quality of salt that Jesus wishes them to retain always. We come back, then, to the issue that sparked this whole discussion and Jesus' warning: the disciples "had disputed among themselves who would be greatest." This great quality of humility before God, the need to be aware that in this relationship with Christ we will be changed, transformed, through sacrifices of personal habit or thinking, is what we need to keep in mind. We are salted with the Spirit. In a sense, we must tie this in to Friday's reading - the Transfiguration. This is not just about dwelling in glory on a mountaintop - but that very glory is what tinges us with the salt that asks us to transform and change, and to give up the things we may think are precious but which stand in the way of right-relatedness, especially to the "little ones." I am also reminded of St. Paul's warnings about scandalizing those who are weak in faith; and I feel that it is in this same spirit that Paul's statement about gathering followers was made: "For though I am free with respect to all, I have made myself a slave to all, so that I might win more of them." (See 1 Corinthians 9:19-23.)

So, we are coming closer to Passion Week, and nearing the end of Lent. Today we think about how we change in order to welcome the little ones, and to cast off anything in ourselves that might cause them to stumble. Can you think of examples in which leadership - through their own pride of place or arrogance - has led "little ones" away from the Church? I know some personal examples myself. But Christ's warning is to all of us who wish to follow and be his disciples. How do we remember that we are always to be the salt of the earth, the light of the world? What is the salt with which we are to be salted? And in what spirit do we make sacrifices of ourselves in order to change and become transfigured through time?

If anyone desires to be first, he shall be last of all and servant of all

Then they departed from there and passed through Galilee, and he did not want anyone else 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, "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."

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."

- Mark 9:30-41

Then they departed from there and passed through Galilee, and he did not want anyone else 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. Jesus decides that he will pass through Galilee without anyone else knowing, in order to teach his disciples without others around. Once again, as he has in the past few readings, Jesus seeks to warn his disciples about what is going to happen: Jesus will be betrayed "into the hands of men," and they will kill him. And after he is killed, he will rise on the third day. Still, they do not understand, as is clear from the past few readings in which Jesus has already sought to teach his disciples about what is going to happen. (See, for example, the reading and commentary from Saturday.) I find this setting of "passing through Galilee" interesting. He is on the road, and uses this venue for teaching. This tells us that all places are places to meet Christ in private (such as St. Paul's conversion on the road to Damascus, or St. Peter meeting Christ on the road out of Rome). Many times Jesus has sought to take his disciples privately aside, sometimes for teaching and sometimes for rest. Often, the efforts to take them aside are thwarted, by those seeking healing or by the crowds who follow Jesus wherever he goes. There are times when Jesus finally retreats by himself, such as to a mountain to pray.

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. Again, the setting is the road, the drama that takes place on the road. While they were walking, Jesus heard them disputing among themselves. But he waits until they are in the house in Capernaum to speak to the disciples about this. "What were they talking about?" he asks. But they are silent. My study bible suggests that in this reading we already have two incidents where the disciples aren't communicating with Jesus. First of all, they are afraid to ask him what he means when he teaches them about his coming death and resurrection. Now, they are afraid to reply when he questions them. They may be afraid to face the facts about his death and resurrection, or afraid of more rebukes - which is why they didn't question him when he was teaching. Now, my study bible points out, even while Jesus was teaching about his own death, the disciples were speaking about personal ambitions. Perhaps, it points out, they misunderstood about his "glorious coming and the power of the Kingdom." To quote from a note: "They miss the point of suffering and discipleship. For they have performed many miracles and have exercised great power, and now they are tempted by pride and desire for position. So serious is this issue that the remainder of this chapter is cast against its backdrop." What I find important is once again the disciples' failure to quite keep up with Jesus, and to understand what he's talking about. But Jesus understands them perfectly well, even when they don't speak. Once again (as in Thursday's reading), we are treated to Jesus' teachings which reflect immediately upon his experiences. I love this fact about his preaching and teaching. We should recall this in our own lives; our experiences happen to help us to learn, to point the way, and even as Jesus does with the disciples, to point out our flaws or where we neglect to learn, so that we can grow in discipleship. Life itself is a journey of learning in this discipleship, of growth. We're all on the road in that sense.

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." A teaching about humility, one of Jesus' greatest and most memorable sermons. We are to be humble, and receive all of those who come to us in his name. To my mind this is a teaching also about the communion of saints; we are all united in this journey and we are here to help one another. My study bible notes, "The passion for position must be displaced by a decision to be last, to serve all people. Beyond even humility, service is active care and love for others." The words, active care and love for others, strike me as essential to our understanding of our lives and what we are to do with them in this love, this strength of fellowship. In Saturday's reading, I quoted a note from my study bible that pointed out that "what Christ's disciples can or cannot do reflects on the Lord Himself." So, therefore, if we fail in this active care and love, we also fail to properly reflect on the Lord.

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." My study bible points out that this discussion follows the argument of the disciples as to who would be the greatest. My study bible once again has a helpful note: "Sectarianism and triumphalism (the attitude that one creed is superior to all others) are forbidden, for God's working transcends our limited perceptions. One is either for or against Christ, but it is not always ours to know who is on which side." This is a great statement about mystery, and that it even extends to our faith. When we receive a child in Christ's name, as Jesus points out in his prior example, how do we know from appearances who or what the child will grow to be? How can we judge? The question here is similar - how do we know or judge those whom we help or to whom we extend fellowship or care? It follows that the practice of humility and loving kindness extends as deeply into the practice in the living of our daily lives as it can get. I don't think that Jesus' teachings here are an exhortation to great deeds of service that are necessarily splendid or exemplary, but to daily acts of loving kindness. We don't know the stranger who comes to us. The child who's "received in his name" is another potential disciple. It is about our attitude of loving service that Jesus speaks, not deeds or outcomes or perfect records of service. This must be our practice, no matter what we do.

But there is more to this reading than that; service extends to the way we treat one another in the church and among the churches. In this fellowship of saints, we are all equals. Do we strengthen one another or pillory one another? Well, I hardly need to comment on 2,000 years of Christian history. Speaking for myself, I have many readers from many denominations (as far as I can tell), and this makes me very happy. My bottom line is that I hope that whatever I write is in some way helpful. As the note from my study bible says, we are either for or against Christ, and "it is not always ours to know who is on which side." If we consider Christ in his role as Logos, the Creator of the universe, how are we to judge who seeks to serve Logos - even those devout of other faiths who may not know the name of Jesus. Perhaps their souls, too, seek what we find in Christ, and we do not know what their future holds - especially when we consider that this future may be eternal. At any rate, as my study bible says, "God's working transcends our limited perceptions." There is just so much that we do not know. Today, I invite you to focus solely on Christ in your prayer. Ask Christ to open up the meanings of these words for you -- but even more importantly, what does it mean for you to practice humility and active loving service? That could be as simple as a kindness to someone when you are tired, or an extra smile for a person who happens to come your way. I may also say that loving kindness can take the form of a rebuke (as it does with Jesus' stern rebuke to Peter in Thursday's reading, for example), of telling someone a truth they need to hear for their own sake. As you focus today on Lenten practice, remind yourself that this practice is about love, its central face the One of Christ, and his teachings to you about how to put into service what he tells you. His is the "spirit of Truth." Ask him in prayer to teach you what it means to practice what he teaches.