Which commandment is first of all?

One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, ‘Which commandment is the first of all?’ Jesus answered, ‘The first is, “Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” The second is this, “You shall love your neighbour as yourself.” There is no other commandment greater than these.’ Then the scribe said to him, ‘You are right, Teacher; you have truly said that “he is one, and besides him there is no other”; and “to love him with all the heart, and with all the understanding, and with all the strength”, and “to love one’s neighbour as oneself”,—this is much more important than all whole burnt-offerings and sacrifices.’ When Jesus saw that he answered wisely, he said to him, ‘You are not far from the kingdom of God.’ After that no one dared to ask him any question.

- Mark 12:28-34

Jesus' questionings continue by the authorities in the temple. He has already been questioned by chief priests, scribes, temple elders, Pharisees, Herodians and Sadducees. In this passage, a scribe comes upon the dispute from yesterday's passage, and asks Jesus about the commandments.

"Which commandment is the first of all?" The first commandment Jesus quotes is the beginning of the confession of faith, called the shema (after its first word, meaning "hear"). "Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength." (Deut. 6:4,5) Jesus then names a second, quoting from Lev. 19:18: “You shall love your neighbour as yourself.” In this way, Jesus ties two commandments from Jewish scripture: to love one's neighbor is an expression of the love of God.

It is an essential understanding of Jesus' teachings that all good things come from God. His own qualities, his identity, his power - all are given to him by the Father. We come to an important understanding here about spirituality and relatedness: when we pray, when we worship, we seek dialogue and participation with the great source of Love, of all good things, of that which is love. It is through the first great commandment that we seek to receive the blessing, the grace, of right-relatedness. The love we find through that commandment teaches us how to practice the second: worship and prayer must lead to fruits of the spirit and to right-relatedness, teaching us to love our neighbor - and how to love our neighbor. When we seek discernment, when we seek not our own judgment but to find good judgment, we are seeking wisdom not merely in an intellectual sense, but to grow in how we practice love, in how we understand and know love. To worship God makes all of these concepts and ideas inseparable. As discussed in yesterday's commentary, to live a God-centered life is to take our very identity - as does Jesus - from this relationship. Jesus links these two great commandments from different books of the Old Testament because to know God, through grace, must lead to the practice of the love of neighbor and to grow in understanding of what this means.

The scribe who has asked the question approves of Jesus' answer. The scribes were a professional class of experts in Mosaic law. The scribe replies to Jesus that "this is much more important than all whole burnt-offerings and sacrifices." So, he has understood that the depth of the heart - the embrace and practice of love via this central relatedness to God - is to worship well and properly. The outward form is secondary to these two central commandments of what it is to worship and to love God. The text tells us then that "when Jesus saw that he answered wisely, he said to him, ‘You are not far from the kingdom of God.’ After that no one dared to ask him any question." Even in the midst of questioning and hostility, confrontation produces this important understanding. To teach is also to love, to speak the truth is also to love. The scribe seems to be a sincere seeker, and in the midst of confrontation there is still relatedness, and the door is open to relationship.

I am the God of Abraham, the God of Isaac, and the God of Jacob

Then they sent to him some Pharisees and some Herodians to trap him in what he said. And they came and said to him, ‘Teacher, we know that you are sincere, and show deference to no one; for you do not regard people with partiality, but teach the way of God in accordance with truth. Is it lawful to pay taxes to the emperor, or not? Should we pay them, or should we not?’ But knowing their hypocrisy, he said to them, ‘Why are you putting me to the test? Bring me a denarius and let me see it.’ And they brought one. Then he said to them, ‘Whose head is this, and whose title?’ They answered, ‘The emperor’s.’ Jesus said to them, ‘Give to the emperor the things that are the emperor’s, and to God the things that are God’s.’ And they were utterly amazed at him.

Some Sadducees, who say there is no resurrection, came to him and asked him a question, saying, ‘Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no child, the man shall marry the widow and raise up children for his brother. There were seven brothers; the first married and, when he died, left no children; and the second married her and died, leaving no children; and the third likewise; none of the seven left children. Last of all the woman herself died. In the resurrection whose wife will she be? For the seven had married her.’

Jesus said to them, ‘Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. And as for the dead being raised, have you not read in the book of Moses, in the story about the bush, how God said to him, “I am the God of Abraham, the God of Isaac, and the God of Jacob”? He is God not of the dead, but of the living; you are quite wrong.’

- Mark 12:13-27

The confrontation continues for Jesus and the authorities. My study bible tells me that the Herodians are Jewish political supporters of the ruling house of Herod the Great, and thus willing servants of Rome. So, in this passage, we have new groups representing different authorities coming to confront and to test him in an attempt to discredit Jesus' authority with the people. Considering their ties to Roman rule, it is fitting, then, that their question centers on paying taxes to Rome. Jesus, we are told, knows their hypocrisy in this respect. So, once again, his answer (just as in yesterday's passage) is tailored to the one who is asking and the motive behind the question. His quick wit answers once again in a riddle for those who seek to discredit and to trap him. "'Why are you putting me to the test? Bring me a denarius and let me see it....Whose head is this, and whose title?' They answered, ‘The emperor’s.’ Jesus said to them, ‘Give to the emperor the things that are the emperor’s, and to God the things that are God’s.’ And they were utterly amazed at him." Jesus is a tremendously gifted speaker, his wit and even the charm of his answer amazes those who are trying to trap him. He is an excellent defender of himself and his position - he gives nothing away until he himself is ready to give it away. His power and his authority remain his own, and this is conveyed through his speech as well. Of course, for those of us who read this story in scripture, we understand that we are dealing with God as man; the Son of Man who is Lord of the Sabbath. But the things that do not conflict with our duty to this Lord are the worldly things in which we freely participate; there is an important lesson here about righteousness and worldly life and how we are to view and to live them both.

In that sense of the worldly and the spiritual duties of life, we are told about the next question that is to put Jesus to the test. This time they are Sadducees who ask him the question. The Sadducees represented landowners and other wealthy families in Jerusalem. They differed from the Pharisees in varying ways. They were politically prudent and adapted to the presence of the Romans. They held many high offices in Israel and controlled the temple and the Sanhedrin. Also in contrast to the Pharisees, they did not believe in the resurrection at the end of the age nor angelic life. Their focus was an even more rigid interpretation of the law than the Pharisees. After the destruction of Jerusalem, they completely disappeared. Their question to Jesus about a childless woman who is wife to seven successive brothers reflects their particular perspective.

To answer the Sadducees' question, Jesus reflects on scripture and once again gives us (and them) a teaching. At the resurrection, our lives and even our sense of life and experience of time is changed, transformed. We "become like angels in heaven" - it is an eternal life that is entered into. There is no marriage nor childbearing. Most importantly, he cites the passage of the burning bush for a correct understanding of this spiritual reality. Quoting the voice at the burning bush, Jesus repeats: "I am the God of Abraham, the God of Isaac, and the God of Jacob” ... He is God not of the dead, but of the living; you are quite wrong.’ The present tense use of the verb: "I am," so central to our understanding of God and the nature of God, conveys timelessness. Abraham, Isaac and Jacob are not passed in a worldly sense of life and time, but living in this eternal reality. And we cannot help but remember again, that Jesus himself is both man and God, as Logos he is also present in the burning bush. He is giving us a sense of the eternal reality, the nature of God, and the nature of time and life in that resurrection. Neither can the Sadducees reply to Jesus' interpretation of scripture: he flatly tells them that they are wrong.

Our peaceful messiah once again engages in confrontation and he is tested by new representatives of the powers that be. He gives away nothing, but instead defends his position and his authority - and displays that authority by his understanding. His authority is not given to him by others, not a reflection of a place in society in some narcissistic sense, but rather a reflection of true identity within himself. It is an authority borne of himself, his internal reality, as Son to Father. The central place of God in identity is evident in Jesus just as it is also an example to us of how we are to live our lives, and take our identity from our relationship to this central source of all Reality. True to himself and his identity, all of his answers also serve as teaching tools - not only for those who ask and try to entrap him, but for us as well.

The stone that the builders rejected has become the cornerstone

Again they came to Jerusalem. As he was walking in the temple, the chief priests, the scribes, and the elders came to him and said, ‘By what authority are you doing these things? Who gave you this authority to do them?’ Jesus said to them, ‘I will ask you one question; answer me, and I will tell you by what authority I do these things. Did the baptism of John come from heaven, or was it of human origin? Answer me.’ They argued with one another, ‘If we say, “From heaven”, he will say, “Why then did you not believe him?” But shall we say, “Of human origin”?’—they were afraid of the crowd, for all regarded John as truly a prophet. So they answered Jesus, ‘We do not know.’ And Jesus said to them, ‘Neither will I tell you by what authority I am doing these things.’

Then he began to speak to them in parables. ‘A man planted a vineyard, put a fence around it, dug a pit for the wine press, and built a watch-tower; then he leased it to tenants and went to another country. When the season came, he sent a slave to the tenants to collect from them his share of the produce of the vineyard. But they seized him, and beat him, and sent him away empty-handed. And again he sent another slave to them; this one they beat over the head and insulted. Then he sent another, and that one they killed. And so it was with many others; some they beat, and others they killed. He had still one other, a beloved son. Finally he sent him to them, saying, “They will respect my son.” But those tenants said to one another, “This is the heir; come, let us kill him, and the inheritance will be ours.” So they seized him, killed him, and threw him out of the vineyard. What then will the owner of the vineyard do? He will come and destroy the tenants and give the vineyard to others. Have you not read this scripture:

“The stone that the builders rejected

has become the cornerstone;

this was the Lord’s doing,

and it is amazing in our eyes”?’

When they realized that he had told this parable against them, they wanted to arrest him, but they feared the crowd. So they left him and went away.

- Mark 11:27-12:12

Jesus clearly must be quizzed by the authorities in the temple at this time, because in yesterday's passage he has cleansed the temple, overturning the tables of the money-changers and the seats of the dove sellers; he also would not allow any more wares for sale to enter the temple. This is their turf, and it is their authority that is openly challenged in this act. It's important, also, to recall that Jesus acts from the time of his entry into Jerusalem are all messianic in nature - and therefore the questions asked by the temple authorities must be asked, logically, on those grounds as well. So, in that light, the questions of the chief priests, scribes and elders are reasonable: ‘By what authority are you doing these things? Who gave you this authority to do them?’

But in Jesus' answer, we must once again remember the wonderful personality of this man who is Jesus. His human personality is vivid and strong, with a gift for words that has continued to grip those who care about these scriptures for 2,000 years. And beyond that gift for expression, the persona of Jesus the man (or should we say, Son of Man, as he calls himself in his worldly life?) is one of tremendous wit and alacrity, seasoned with life of the Near East, a life lived in the crossroads of the world's great classical civilizations at that time. Although a man of peace and non-violence, Jesus is also a tremendous defender of his faith and his teaching mission as he ministers throughout the times of his teaching recorded in these gospels. This man of peace, vivid and strong, is no pushover. He knows the answer to their question, of course. But he also is aware the question is a trap - and he chooses not to fall into it. So, he ingeniously replies by posing a question of his own: ‘I will ask you one question; answer me, and I will tell you by what authority I do these things. Did the baptism of John come from heaven, or was it of human origin? Answer me.’ He has turned the tables on the questioners.

It's important to remember that this dialogue takes place in front of the crowds at the temple. After the cleansing, the authorities must defend their territory, and the stage is truly set for an inevitable confrontation. But they are also afraid of the crowds. Because of the way that Roman rule was structured (in later centuries to be imitated by other conquerors of history such as the Ottoman Empire), the religious authorities were often seen by the people as collaborators with the Romans, seeking to maintain their positions. Therefore, charismatic figures like John the Baptist and Jesus himself were tremendously popular with the crowds. Knowing this, the authorities cannot reply that John the Baptist had no authority. Undoubtedly, John the Baptist's reputation as a prophet was sealed by his martyrdom at the hands of Herod Antipas. So the authorities answer Jesus, ‘We do not know.’ And Jesus said to them, ‘Neither will I tell you by what authority I am doing these things.’

So, the chief priests, scribes and elders are left stumped by Jesus' question; they are confused and cannot answer. And Jesus goes on to tell a parable clearly directed at them. By referring to himself as the "son" in the parable of the wicked vinedressers, he answers their question. His authority comes as the Son of God; this is a clear reference to his messianic status. But in the reference to the "stone the builders rejected" (Psalm 118:22,23) Jesus has also made it clear that his criticism is leveled at his questioners. Thus the confrontation is deepened. Jesus has defended himself against the authorities of the temple, and they can do nothing in front of the crowds who favor himself and John the Baptist. But it is a stage set for conflict: unless the authorities shore up their own power, they will lose that power. They fear an insurrection by the crowd, so they withdraw at this time.

We cannot forget the importance of fruitfulness, emphasized so deeply in the past two daily reading passages: first in the story of the fig tree without fruit, and now in the parable of the wicked vinedressers. Both the fig tree story and this parable in today's passage emphasize fruitfulness as the result of how we go into prayer, how we practice worship and relate to God - and most especially our own responsibility to watch ourselves and how we live. Do we practice forgiveness? is the number one question raised in yesterday's reading. Here we see the link between forgiveness, peacefulness and practicing good judgment. Nothing must stand in the way of our relationship with God, not pride, not our position, nor any worldly concern or matter. We seek good judgment, God's wisdom and the gift of discernment through God's grace. When we enter into prayer and worship, we are dealing with a tremendous power that shoulders us with the responsibility of that relationship and how we bear ourselves within it. Are we willing to give our own stumbling blocks up that stand in the way of that relationship, or do we approach it with a kind of selfishness, a quest for personal greatness (another form of idolatry that stands in the way)? Where does forgiveness - and good judgment - come from? These are all questions raised for us as individuals in these passages. We mustn't forget that the point of studying these scriptures is to find where they are meaningful to us today, and to each of us as individuals practicing our faith.

My house shall be called a house of prayer for all the nations

On the following day, when they came from Bethany, he was hungry. Seeing in the distance a fig tree in leaf, he went to see whether perhaps he would find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. He said to it, ‘May no one ever eat fruit from you again.’ And his disciples heard it.

Then they came to Jerusalem. And he entered the temple and began to drive out those who were selling and those who were buying in the temple, and he overturned the tables of the money-changers and the seats of those who sold doves; and he would not allow anyone to carry anything through the temple. He was teaching and saying, ‘Is it not written,

“My house shall be called a house of prayer for all the nations”?

But you have made it a den of robbers.’

And when the chief priests and the scribes heard it, they kept looking for a way to kill him; for they were afraid of him, because the whole crowd was spellbound by his teaching. And when evening came, Jesus and his disciples went out of the city.

In the morning as they passed by, they saw the fig tree withered away to its roots. Then Peter remembered and said to him, ‘Rabbi, look! The fig tree that you cursed has withered.’ Jesus answered them, ‘Have faith in God. Truly I tell you, if you say to this mountain, “Be taken up and thrown into the sea”, and if you do not doubt in your heart, but believe that what you say will come to pass, it will be done for you. So I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.

‘Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses.’

- Mark 11:12-26

Upon first reading of this passage, I must confess I become greatly perplexed. Why should a fig tree be withered so? What does this teach us? But then one must look carefully at the scripture and ask questions. Why should the story of the fig tree be juxtaposed with the cleansing of the temple?

My study bible points out that the tree is in full foliage - indicating fruitbearing - although it's not the season for figs. So, symbolically speaking, we have a tree that appears to be full and yet has no real fruit, in other words, just an image of a fruit-bearing tree, a false image. It could also be that, as Jesus seems to have been muttering to himself, he saw in this image a symbol of something he may have had on his mind. My study bible also reports the fig tree to have been a scriptural symbol of Israel itself (Hos. 9:10). This may appear to make some sense out of this passage and its clear juxtaposition of the story of the fig tree and the cleansing of the temple. We are talking about a kind of fruitlessness that has the appearance of abundance. So, as Jesus goes into the temple, we could consider these thoughts to have been on his mind. Therefore, the cleansing of the temple comes to us as a story - or as an act - in light of this tree that feigns abundance yet is not bearing fruit.

Jesus of course cleanses the temple in this famous story, so vivid in its images. Jesus turns over the tables of the money-changers, and the seats of the dove-sellers; he won't let anybody bring more goods into the temple. Although no person is hurt, these images are those of violence, of real confrontation, and they are kind of shocking to us. After all, the image of the peaceful messiah has just occurred prior to this one: Jesus has ridden into Jerusalem not on a war-horse but on a donkey. We must recall also, that he went to the temple to find it deserted. So, although the fig tree appears full, there is no fruit. There was no one in the temple after his ride into Jerusalem, and yet today it is full of the hustle and bustle of people preparing for the Passover, with all the things for sale in this preparation. And yet for Jesus, it is not a temple, not a house of prayer, but a den of thieves. The analogy to the fig tree, then, becomes more clear.

And there is an important message there also for us as individual believers, about our own "fruitfulness" and our own need for cleansing, and how the two are linked. It seems to me that this passage teaches us that the two go hand in hand: if we find ourselves unfruitful we must look to that which we need to take care of within ourselves and pay attention to our own business. Is there something we're practicing that we need to take a look at? Some form of idolatry - of all the myriad forms that this can take - which we're practicing that we spend our time and energy on instead of the things that are truly spiritually fruitful? What is it that preoccupies us? Remember that the money-changers are exchanging the Roman currency for temple currency because of the image on the coin. And yet, Jesus is accusing them of practicing another form of idolatry. This great concern for commerce is hurtful to the poor who cannot afford the better sacrifices.

As they pass again by the fig tree, it has withered. His disciples point this out to Jesus. His words have had their effect! So, we have the violence in the temple and violence also in the image of the withered fig tree! What Jesus points out to them in response to the withered fig tree before them is the great power in prayer. I think this is a great key to this passage. When we practice prayer and relationship, we are linking with a tremendous power. We must not forget that. Prayer is not something we repeat by rote as we attend a service, or say a prayer in order to do a duty of some sort or simply participate in a liturgy as a valued "task" of some sort. Prayer is powerful, it links us with that which is most powerful, which can create something of nothing. Therefore how we enter into that prayer is probably the most important thing we have to think about.

Jesus points out that the temple is to be a "house of prayer" for all nations, and yet it has been made into a den of thieves. He curses the fig tree and it withers; and then in the sight of it proclaims to his disciples the great power of prayer and faith, that it can move mountains. When we enter into prayer, we are linking with a power that is unlike what we know in the world. This power is the ultimate creative power; it can create substance from nothingness, essence from non-existence. Therefore how we approach that power is the most crucial element of our reality as spiritual beings who seek a link with our Creator. Is there some form of idolatry we practice, that gets in the way of this relationship and serves as a stumbling block? Have we lost our focus? Are we failing to do as we should do and seek to practice forgiveness? I think that the practice of forgiveness is little understood if it is not taken as something which teaches us to bring our grievance to God and ask for good judgment. All things must be taken to God in prayer in order to place them in the position of "right-relatedness" or righteousness within us. We wish to be free of the stumbling blocks that would do us harm in this prayer, and keep us from right-relatedness with God, and the rest of the world around us as well. Whether we are individuals who act in our own lives to create or not to create fruitfulness, or we are talking about the great spiritual movements that history - and the scriptures - teach us about, the message is the same. Is there an obstacle in the midst of your fruitfulness that keeps you from bearing the fruit you could bear? What stands in the way of prayer? A full heart open to God? Right-relatedness? In the power of prayer, we risk losing that which we have if we fail to bear the spiritual fruits asked of us. And for that, Jesus says, we must be aware of what we need to cleanse within ourselves, and hold nothing back.

Hosanna!

When they were approaching Jerusalem, at Bethphage and Bethany, near the Mount of Olives, he sent two of his disciples and said to them, ‘Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it. If anyone says to you, “Why are you doing this?” just say this, “The Lord needs it and will send it back here immediately.” ’ They went away and found a colt tied near a door, outside in the street. As they were untying it, some of the bystanders said to them, ‘What are you doing, untying the colt?’ They told them what Jesus had said; and they allowed them to take it. Then they brought the colt to Jesus and threw their cloaks on it; and he sat on it. Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields. Then those who went ahead and those who followed were shouting,

‘Hosanna!

Blessed is the one who comes in the name of the Lord!

Blessed is the coming kingdom of our ancestor David!

Hosanna in the highest heaven!’

Then he entered Jerusalem and went into the temple; and when he had looked around at everything, as it was already late, he went out to Bethany with the twelve.

- Mark 11:1-11

As Jesus enters into Jerusalem, the stage is openly set for confrontation with the leaders of both the Jews and Gentiles. We must remember that we have been preparing for notions of humility and power recently until this moment. Jesus has been teaching his disciples about "he who would be greatest among them" - about notions of service and greatness. He has made expressions of gentleness and loving care to the least among them and taught about how the most meek followers must be treated, Jesus has also made open loving references to small children. As Jesus rides into Jerusalem, and greeted as Messiah, there are references at once to messianic signs and inheritance of King David's kingdom, and yet he symbolizes deliberately humility and peace.

I read in my study bible that riding on a donkey specifically symbolizes peace. Jesus enters Jerusalem from the Mount of Olives (where David took sanctuary and prayed). The Mount of Olives was, significantly to my mind, the crossing place for the scapegoat. But most significantly for our passage, it is the expected place of the Messiah's entry into Jerusalem. So, Jesus is sending specific signals of messianic nature, openly as he enters into Jerusalem. He is greeted with the phrase using the word, "Hosanna," also a Passover greeting or blessing with messianic significance. It means, "Save now" from Psalm 118:25.

But there is also something different and unexpected about this messianic entry into Jerusalem. Jesus has commanded his followers to find him a donkey to ride. He does not enter triumphantly as a kingly ruler in a chariot, nor as a warrior or conqueror on a horse. The donkey is not a symbol of worldly power. Jesus enters as a man of peace, a messiah of peace if you will. Also, an animal that has never been ridden is one fit for a messianic act. Jesus has specifically taught his disciples in recent acts, that they are not to "Lord it over" others as do Gentile rulers, and here his symbolism in his act of confrontation also includes deliberate humility and overtures of peace, not war and not nationalist or political ends.

The people respond, we note, appropriately to a messianic entry into the city. Their cries of "Hosanna" make it clear that Jesus is being welcomed with great expectation, indeed, from the crowds. So, the stage is set for confrontation, and it is the beginning of his last week. Jesus enters the temple as his first act, but it is late and the temple is deserted. So, with great fanfare, and with people responding to his disciples' command that "the Lord needs" a donkey's colt which they willingly accept to give, Jesus' acclaimed entry into Jerusalem begins. But when this particular Messiah arrives at the temple it is deserted, empty. Jesus' triumphal entry into Jerusalem is symbolic of a deeper spiritual act - not that of the triumphal military conqueror or ruler, but rather the entry into the celestial Jerusalem of a spiritual messiah, a man of spiritual peace. That empty temple, deserted, is an anti-climactic end to this day and Jesus goes out to his friends at Bethany. The temple's emptiness seems to ask the questions: Who will be there for him? Who are the faithful? It is like a riddle that is waiting to be solved, and continues to wait for its answer. It is always an open question for all of us. Who will enter that temple?

Have mercy!

They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout out and say, ‘Jesus, Son of David, have mercy on me!’ Many sternly ordered him to be quiet, but he cried out even more loudly, ‘Son of David, have mercy on me!’ Jesus stood still and said, ‘Call him here.’ And they called the blind man, saying to him, ‘Take heart; get up, he is calling you.’ So throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, ‘What do you want me to do for you?’ The blind man said to him, ‘My teacher, let me see again.’ Jesus said to him, ‘Go; your faith has made you well.’ Immediately he regained his sight and followed him on the way.

- Mark 10:46-52

The first question I asked myself when I read this passage was why it would be placed where it is. Why is the story of Bartimaeus placed on the road to Jerusalem, as Jesus journeys toward his fate? In my study bible, the question is answered at least partially: Bartimaeus, unlike others who have been healed previously, is not told that he should keep silence about the restoration of his sight. Rather, he becomes a follower of Jesus. His good news will be shared. My study bible says that this is an indication that now that Jesus is heading toward open conflict with the leaders at Jerusalem, the veiling of his secret (messianic identity) is no longer necessary. The word written here in Greek for "way" (as in, "he followed him on the way") is hodos. Still commonly used in Greek to refer to a street, it is the same word that will be used to describe the "Way" of early Christian believers.

But there is more to the placement of this passage. The phrase, "Have mercy on me!" is perhaps the most frequently used phrase of prayer. Sometimes we shorten it to "Have mercy!" and there are all sorts of variable ways to phrase this prayer. It is used frequently in liturgy and in all forms of worship as well. So, in this passage we have a structured message for those of us who will follow on the Way after Jesus as Son of Man is no longer with us as in human form in the world. We are given, through this story, specific instructions on prayer and relationship.

In the tradition of the Eastern church is a prayer method titled "The Jesus Prayer." This tradition is also called "Prayer of the Heart." It is becoming popular in the West as well. It's a very simple repetition of this phrase "Lord, have mercy" or a variation of it. It is used as a phrase repeated throughout the day to "remember God" - to focus on any moment and ask the presence of the Lord be with us. It is also used as a focused form of concentrated prayer as one sits in silence, and repeats the phrase to draw attention back to the prayer and let thoughts go - the earliest form of Christian meditation, stemming back to the Desert Fathers, the earliest monastics. I practice this method myself, and I would recommend it to anyone. Newer forms of this prayer are developed all the time and regaining popularity among Western believers; one modern representative type of contemplative prayer is "Centering Prayer." But the simple repetition of this phrase, drawing our attention to the Lord, and asking for his lovingkindness is always available. Many have transformational results in their lives through the repetition of this simple prayer over the years.

My study bible also says that prayer must be specific: Jesus invites Bartimaeus to tell him what he wants Jesus to do for him. So, we remember that prayer is a communication, a dialogue. When I pray, "Lord have mercy" it allows me to focus on whatever I wish to include in that mercy. So, this simple prayer functions to include my concerns and the people I wish to pray for. Bartimaeus also calls Jesus "my teacher." I think this is very significant, because once again it is indicative of those who would choose Jesus' "Way." So, we have three important factors established here for prayer after Jesus is gone: we think of him as "our teacher," the faith, worship and prayer practice we follow is his "Way," and when we pray, we communicate with him and ask for his mercy - lovingkindness and grace, as we practice repentance and seek to turn away from whatever becomes a stumbling block on that Way.

As Jesus walks toward Jerusalem, the ground is being prepared for all those who will follow when he no longer dwells among us in the flesh. We understand what it is to follow in that Way, to pray and to continue to consider him our teacher. We ask for his lovingkindness, we wish to communicate with him. We come to understand his teachings and the depth of our relatedness to him and through him as we continue, hopefully, in the life of prayer and worship. It's important to "keep it simple" when we need to: even the name "Jesus" alone is a form of this prayer. To "remember God" - to take a moment and focus in the midst of all of our lives to say to ourselves a simple word or phrase reminding us of this relatedness, to ask for mercy or love, is all it takes. Remember that love is what we ask for, what we pray will deepen in us, "mercy" is the energy of that love.

The Son of Man came not to be served but to serve, and to give his life a ransom for many

They were on the road, going up to Jerusalem, and Jesus was walking ahead of them; they were amazed, and those who followed were afraid. He took the twelve aside again and began to tell them what was to happen to him, saying, ‘See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.’

James and John, the sons of Zebedee, came forward to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.’ And he said to them, ‘What is it you want me to do for you?’ And they said to him, ‘Grant us to sit, one at your right hand and one at your left, in your glory.’ But Jesus said to them, ‘You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?’ They replied, ‘We are able.’ Then Jesus said to them, ‘The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.’

When the ten heard this, they began to be angry with James and John. So Jesus called them and said to them, ‘You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. But it is not so among you; but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many.’

- Mark 10:32-45

As Jesus continues along the road toward Jerusalem, he further explains to his disciples what is going to happen to them. From their deeds of power, they have begun to be initiated into the sacrifices for the kingdom, notions of humility and rank and right-relatedness given to them. Here Jesus speaks clearly about what is going to happen to him: ‘See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.’

But John and James focus on the glory that is coming after three days. They wish to be granted positions within that 'new realm' initiated by Jesus' resurrection. Jesus asks them if they are able to take the cup he is taking, to be baptized as he will be baptized. ‘You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?’ He first of all must press on them the sacrifices he is making, that it is his very life he gives for this kingdom. They agree that they can do this, and Jesus says that this is so. However, Jesus also explains that to sit at his right or left hand is not his to grant - this depends on the will of the Father. Once again, he is elaborating on themes begun in yesterday's passage, in which he reminded his listener that what is Good is of God.

The rest of the disciples come to hear what they are discussing, and they get angry with James and John (brothers who are called Boanerges or "Sons of Thunder"). Jesus must then explain to them, first of all, that greatness in his particular kingdom is not the same as a worldly sort of greatness. Greatness in the realm which Jesus seeks to build and to initiate into the world through his work must be achieved through service to all. ‘You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. But it is not so among you; but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many.’ Jesus must explain, as he did regarding the young man with many possessions, that his worldly life is in fact one of sacrifice for this kingdom. The wealthy young man was taught that his detachment from his possessions was the one thing that remained necessary for him to enter the kingdom. But Jesus in fact will give up his life as a ransom for many, in order to serve this kingdom in the world. Not only are the disciples asked to give up their personal ambitions of greatness to this kingdom and its reality and its way of working, but Jesus himself will serve as the greatest example of what it means to serve and to be great.

Can they do what he is doing? Can they take up that cup? Can they willingly drink the cup he is to drink, as he will do? Jesus "baptism" will be the full immersion in death, of which baptism by water is symbolic. So, in this passage, the disciples - and we - are introduced, more fully immersed so to speak, into notions of sacrifice, detachment and what the kingdom may ask of us as followers or disciples. Our very lives are to be transformed through this cross: we give up who we are and all we are to this kingdom. This becomes the service for which one is recognized as great. It is not so much about what precisely we give and we do, as it is that we accept to serve that will of God in this respect. But the baptism into which we are all baptized in this kingdom is a baptism unto our deepest depths, a full immersion of our whole lives. The point is, I believe, that we must allow it to take in all of our lives, all of who we are, what we want, etc. Its greatest member - and many others that would follow - went to their very deaths in voluntary service.