Talitha, cumi

Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to him; and he was by the sea. And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw him, he fell at his feet and begged him earnestly, saying, "My little daughter lies at the point of death. Come and lay your hands on her, that she may be healed, and she will live." So Jesus went with him, and a great multitude followed him and thronged him.

Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse. When she heard about Jesus, she came behind him in the crowd and touched his garment. For she said, "If only I may touch his clothes, I shall be made well." Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction. And Jesus, immediately knowing in himself that a power had gone out of him, turned around in the crowd and said, "Who touched my clothes?" But his disciples said to him, "You see the multitude thronging you, and you say, 'Who touched me?'" And he looked around to see her who had done this thing. But the woman, fearing and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. And he said to her, "Daughter, your faith has made you well. Go in peace, and be healed of your affliction."

While he was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?" As soon as Jesus heard the word that was spoken, he said to the ruler of the synagogue, "Do not be afraid, only believe." And he permitted no one to follow him except Peter, James, and John the brother of James. Then he came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly. When he came in, he said to them, "Why make this commotion and weep? The child is not dead, but sleeping." And they ridiculed him. But when he had put them all outside, he took the father and the mother of the child, and those who were with him, and entered where the child was lying. Then he took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise." Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement. But he commanded them strictly that no one should know it, and said that something should be given her to eat.

- Mark 5:21-43

This great story in Mark's gospel is so revealing in a number of ways. I particularly like the juxtaposition of Jesus' healing nature in this story. As he is on the way to Jairus' house to attend to Jairus' daughter, another unexpected development happens; it is a woman with many years of suffering who is being healed. And then he continues on his way.

We continue with the theme of healing in Mark's gospels. We recall from Saturday's reading that Jesus -- on the other side of the Lake, in Gentile territory -- has healed a demoniac who called himself "Legion" because of the many demons who possessed him. He has sent out the healed demoniac to testify among his own people of the "great things the Lord has done for him." Today, Jesus is back in Jewish territory. The ruler of the local synagogue has come to him for help.

Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to him; and he was by the sea. And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw him, he fell at his feet and begged him earnestly, saying, "My little daughter lies at the point of death. Come and lay your hands on her, that she may be healed, and she will live." So Jesus went with him, and a great multitude followed him and thronged him. My study bible points out here that not all in the Jewish leadership oppose Jesus: Jairus is a ruler of the synagogue. His supplication is intense and deeply sincere. He wishes help for his little daughter: a clear devotion of love.

Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse. When she heard about Jesus, she came behind him in the crowd and touched his garment. We get a picture here of a great crowd swirling about Jesus. He is on his way to help Jairus, one of the leaders of the synagogue, to attend to his little daughter. This young girl is about twelve years old, just in the beginning of starting an adult life. But there is someone else in the crowd with faith who has deep need of Jesus -- someone who has suffered for many years, whose adult life of child-bearing is over, whose funds have gone to many physicians with no help. And worse: her health is worse than it ever was. For she said, "If only I may touch his clothes, I shall be made well." Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction. And Jesus, immediately knowing in himself that a power had gone out of him, turned around in the crowd and said, "Who touched my clothes?" My study bible has a note hear that points out the energy that it takes to heal. Jesus is immediately aware of the energy that has gone out of himself, but he cannot see where it went -- perhaps he is simply calling out the woman from the crowd. In the Eastern Church, "energy" is used for Grace. Here the word is power (Gk. δύναμις, "dynamis"). My study bible notes: "This power is a manifestation of the one, uncreated power of God, 'the power of God to salvation' (Rom 1:16)." But his disciples said to him, "You see the multitude thronging you, and you say, 'Who touched me?'" And he looked around to see her who had done this thing. But the woman, fearing and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. And he said to her, "Daughter, your faith has made you well. Go in peace, and be healed of your affliction." My study bible points out that Jesus takes care to note that it is the woman's faith that has made her well. To quote another note here: "God's power of energy is available to people as grace from Him. Jesus says, 'Daughter, your faith has made you well,' showing that while divine power healed her, the woman's faith participated in the healing."

And yet, Jesus continues on about his day of ministry. He is still on the way to Jairus' house, to help his little daughter. I love that in Mark's gospel, we are continually given an unhurried picture of all the events of Jesus' days and his ministry and teaching, and healing.

While he was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?" As soon as Jesus heard the word that was spoken, he said to the ruler of the synagogue, "Do not be afraid, only believe." And he permitted no one to follow him except Peter, James, and John the brother of James. The terrible news does not faze Jesus, but he continues to Jairus' house. First he tells Jairus (the ruler of the synagogue) to keep faith, "Do not be afraid, only believe." But this is a far more serious event happening here, and in a sense mirroring the hidden nature of the healing of the woman in the crowd that must be drawn out, Jesus now sends the crowds away and takes with him only his inner circle of Peter, James and John. Then he came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly. When he came in, he said to them, "Why make this commotion and weep? The child is not dead, but sleeping." And they ridiculed him. But when he had put them all outside, he took the father and the mother of the child, and those who were with him, and entered where the child was lying. Another crowd is encountered at Jairus' house. They were weeping and wailing in classic mourning for the girl. But Jesus chastises them: "Why make this commotion and weep? The child is not dead, but sleeping." For this, Jesus is ridiculed -- and we recall that in his home territory this is not such a strange occurrence. Again, we have a sense of something special happening here, hallowed, a setting apart takes place. All the crowd must leave. Those without faith cannot attend and witness. Only the father and mother, and those he brings with him, are allowed to enter where the child was lying. Then he took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise." Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement. But he commanded them strictly that no one should know it, and said that something should be given her to eat. Once again, a great healing comes via touch. Jesus' healing touch is the act of great power, the presence of the love of God that touches and reaches to us all; that restores. And in that touch, no illness, no ailment, no problem, and no social status is "unclean" or makes unclean. Love cleanses all. It is important to understand the shift in perspective that Christ brings with him in his acts of healing. The words "Talitha, cumi" are etched into our historical understanding and imagination; we must see a specific notation like this as significant. The words are in Aramaic, the spoken language of the Jews in Jesus' time. My study bible notes that this is once again a command: just as Jesus has commanded in recent readings the storm and the sea, and a legion of demons, so here he commands a "dead girl" and she obeys. All are in amazement at what has happened, but he commands them all to silence. We are again in Jewish territory, and news of the expected Messiah is not what Jesus wants; he has his own ministry to present, his priorities and teaching, and it is most important of all that his mission proceed as is necessary to him and to the Father. It is not time for that revelation. (We contrast this with the "good news" that he sent the healed demoniac to proclaim among his friends in yesterday's reading.) It is back to "usual life" -- Jesus tells them to give the girl something to eat. His concern is with what he came for: the complete restoration of the child.

So, in today's reading, we have two women who are healed. One is much older, at the end of her time of childbearing, and in terrible health with a flow of blood that has gone on for many years. She is also destitute, having spent all of her funds on doctors, with her health only worsening. And the other is young, on the verge of her childbearing years, the daughter of the ruler of the synagogue. We could not find two women more apart in status, socially and otherwise. And yet there is time for both. The older woman's bloodflow would certainly have rendered her socially unfit to be touched by Jesus, unclean; but such is the case in some sense with both -- the other younger woman is "dead." Jesus has time for both of them; his healing power is used for both. He breaks all taboos in his ministry, regarding gender and notions of the unclean or unfit to touch. He loves the both of them. Jairus is the father to one; Jesus calls the other "Daughter." It is faith that is the common denominator at work here: the faith of the woman who touched Jesus' clothes, and the faith of Jairus, the ruler of the synagogue. Faith is the spark that makes the connection for this healing power of love. Faith (in Greek πιστις, "pistis") is much more than belief: it is a word denoting trust, and trust is the stuff of relationship - deep and abiding relationship. It is the substance of love. This is what we take from today's reading. Restoration happens in this place of the one who may be trusted, whose aim is true, and who is sent by the One who is true. This Lent, shall we think today of what we count on as true, what may be trusted in faith in our hearts? Let us think of the sureness of that love and what it means to us, what we feel when we know that we can trust, and how that means we go forward in our lives. What , or rather, Who, do you put your faith -- your trust -- in within your heart?

Tell them what great things the Lord has done for you

Then they came to the other side of the sea, to the country of the Gadarenes. And when he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains. And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him. And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones. When he saw Jesus from afar, he ran and worshiped him. And he cried out with a loud voice and said, "What have I to do with you, Jesus, Son of the Most High God? I implore you by God that you do not torment me." For he said to him, "Come out of the man, unclean spirit!" Then he asked him, "What is your name?" And he answered, saying "My name is Legion, for we are many." Also he begged him earnestly that he would not send them out of the country. Now a large herd of swine was feeding there near the mountains. So all the demons begged him, saying, "Send us to the swine, that we may enter them." And at once Jesus gave them permission. Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea.

So those who fed the swine fled, and they told it in the city and in the country. And they went out to see what it was that had happened. Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed and in his right mind. And they were afraid. And those who saw it told them how it happened to him who had been demon-possessed, and about the swine. Then they began to plead with him to depart from their region. And when he got into the boat, he who had been demon-possessed begged him that he might be with him. However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how he has had compassion on you." And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled.

- Mark 5:1-20

In today's reading, we read about the man so possessed by many demons, that he calls his name "Legion." This story has so much in it, and it is fascinating in its details of what takes place here in Gentile territory. We recall from yesterday that Jesus had commanded his disciples that they should go to the other side of the Lake, the Sea of Galilee. So, in some way, there is intention here. Did Jesus know he was to meet this man, in chains and tormented by a legion of demons?

Then they came to the other side of the sea, to the country of the Gadarenes. And when he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains. And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him. And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones. What a pitiful sight this poor man must have been! We can understand his torment; he's shackled and chained -- but he always manages to break free, so great is the strength of the demons inside of him. He's condemned, in a sense, to living among the tombs, among the dead. He cannot be allowed into the society of the living. His "unclean" spirit is sent to dwell with the "unclean," the bodies of the dead, among the tombs. These tombs would have been caves hewn from soft rock. "And always, night and day," we are told, "he was in the mountains and in the tombs, crying out and cutting himself with stones." If this is not a picture of terrible illness and affliction, I don't know what is. It is the plague of the evil of the world that has befallen this man, in some sense, his torment and torture -- night and day -- a terrible thing to imagine.

When he saw Jesus from afar, he ran and worshiped him. This is quite interesting, because we see, in this passage, the poor afflicted man's true desire. The first thing he does, despite his possession by a legion of demons, is to worship Jesus. So we see the true picture of the identity of the man, what is in his heart, his true nature. Even as he sees Jesus from afar, we're told, he runs and worships him. This is quite a testament to faith, I think.

And he cried out with a loud voice and said, "What have I to do with you, Jesus, Son of the Most High God? I implore you by God that you do not torment me." For he said to him, "Come out of the man, unclean spirit!" There is a sort of conflict here: the fear of healing and what it will bring. This is a picture of the transformation process, in some sense. Whether we understand our terrible affliction or not, fear attends change. What will Christ's change in this man's life bring? The demons speak here: as they have tormented the young man, so they are afraid Jesus will torment them. They don't wish to leave their dwelling place in this afflicted young man.

Then he asked him, "What is your name?" And he answered, saying "My name is Legion, for we are many." Also he begged him earnestly that he would not send them out of the country. "My name is Legion, for we are many." The burden of his afflictions is a whole host of demons, a legion. Again, the fear of what change will bring results in the fear of being sent out of the country. It's not quite clear whether it is the man's fear or the demons' fear ... but it seems that there is so much in this passage about relationship and community. He is exiled from his community, to live not among the living but the dead. Once the "Legion" is confronted by Christ, the man's fears come to protest that he does not want to be sent away. My study bible notes that these words about being sent out of the country perhaps reflects both the man's fear of being compelled to leave his homeland and the demons' fear of being cast out of the man.

Now a large herd of swine was feeding there near the mountains. So all the demons begged him, saying, "Send us to the swine, that we may enter them." And at once Jesus gave them permission. Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea. Again, we venture into the unclean in the Jewish understanding. Swine, according to Jewish law, are unclean animals. The demons want to go there, into the swine. And Jesus gives them permission. The whole herd of swine rush into the sea, "violently down the steep place," and drown. There is an overwhelming picture here of affliction, horror, evil. The tombs with the decaying bodies which this poor man is consigned to live among, the terrible self-destruction of ceaseless crying out and the battering of his body among the stones. The swine running violently down the steep place into the sea to their deaths, a total picture of the energy of self-destruction, mass suicide. We are told that there were about two thousand swine. Numbers are never without significance when they are so noted in detail, and I think we can presume that this "doubling" of a basic number like one thousand is to indicate a sureness -- that this opportunity is one provided by God for the action of salvation and healing, and sought out by Christ, whom the man ran to meet from far away.

So those who fed the swine fled, and they told it in the city and in the country. And they went out to see what it was that had happened. Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed and in his right mind. And they were afraid. And those who saw it told them how it happened to him who had been demon-possessed, and about the swine. Then they began to plead with him to depart from their region. My study bible points out that these people who were the keepers of the swine are only concerned about property rights and the animals. They don't understand Jesus' power and are afraid of the future possible disturbance from him: again, we encounter fear regarding this change. But it depends upon the focus: they all saw "the one who had been demon-possessed and had the legion, sitting and clothed and in his right mind." Yet "they were afraid." The evidence of healing and restoration is lost on them. Once it is explained to them how the man was healed from his legion of demons, they simply beg Jesus to leave their region as well. They'd rather have the status quo they were used to, and the material benefit they've lost.

And when he got into the boat, he who had been demon-possessed begged him that he might be with him. However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how he has had compassion on you." And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled. And the young man who is healed would rather go with Jesus. Again, there is this suggestion of community, and belonging, and community choice. The community has put this afflicted young man in company with the dead, and the areas where the swine dwell. The community of the Gadarenes, on viewing the healed man and the destruction of the swine, beg for Jesus to leave them and depart from their community. But Jesus sends the healed man back to his people, to proclaim the good news, as a witness to his own healing by Jesus. It is, in a sense, like Jesus' words in the gospel of John about his disciples, when he told them that he had taken them "out of the world." This man has been taken out of his world, only to be placed back in it, as a witness -- transformed and healed through the power of Christ. So, among the Gentiles, in the Decapolis, he becomes the first evangelist and even "apostle" -- sent by Jesus to witness and proclaim his good news. A note in my study bible speculates that perhaps his messianic secret may be revealed among the Gentiles because they do not possess so many preconceptions about the Messiah, and so it would be less likely to be misunderstood. But I think we can be sure to understand that the greatest afflicted among us, with a legion - a host - of demons causing terrible self-destruction and exile in the places of the dead, a life of crying out and self-hurt, can become the chosen one to proclaim this good news among his own people. Salvation is at once total and tremendous: there is no power, no matter how many problems we have or their depth and severity, that can stop the immediate healing power present in Christ. We are not powerless against our problems and afflictions. And we are beloved enough to stand as examples of this good news, to witness, to proclaim "what great things the Lord has done for you, and how he has had compassion on you." Let us consider today this young man. How does this picture of affliction remind us of those in despair to addiction and self-destructive behavior? Those tormented by too many problems beyond their ability to cope alone, and solely of their own strength? Those set apart and put away by the community as lost cases, because the effects of their affliction are too great? Those who cry out night and day, and suffer a terrible battering and destruction of their bodies? These afflictions are with us today, and the love of Christ reaches to the person within that wants to be healed, no matter what. We should consider all afflicted persons opportunities for healing, in whatever form necessary. But most of all, those who are eligible recipients for Christ's love. This young man indicates perfectly his desire for God and the love of Christ. Let's remember the person inside, and pray for all, for the life of the world. The greatest missionaries may be entrusted with this word who have been healed from so many afflictions, whose help is in the strength of God to defeat what ails them.

Why are you so fearful? How is it that you have no faith?

On the same day, when evening had come, he said to them, "Let us cross over to the other side." Now when they had left the multitude, they took him along in the boat as he was. And other little boats were also with him. And a great windstorm arose, and the waves beat into the boat, so that it was already filling. But he was in the stern, asleep on a pillow. And they awoke him and said to him, "Teacher, do you not care that we are perishing?" Then he arose and rebuked the wind, and said to the sea, "Peace, be still!" And the wind ceased and there was a great calm. But he said to them, "Why are you so fearful? How is it that you have no faith?" And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey him!"

- Mark 4:35-41

It's interesting how the evangelist Mark gives us full days of Jesus' work and life in sequence. From the past two readings (A Sower went out to sow and If anyone has ears to hear, let him hear), we are given to understand Jesus' tireless teaching in parables to the crowds, and his explanations to his apostles and disciples in private. Now after this apparently exhausting day of teaching, they are sailing away across the Sea of Galilee.

On the same day, when evening had come, he said to them, "Let us cross over to the other side." Now when they had left the multitude, they took him along in the boat as he was. And other little boats were also with him. It is the end the day, and the beginning of another: the Jewish marking of the beginning of a new day is at sunset. It is time to go to the other side of the Lake, or the Sea of Galilee. I find it particularly charming that we are told that other little boats were also with him. With this we have a quaint picture in our minds of our Teacher, the Leader of this little group, directing where they will go and what they will do, and his disciples struggling along beside him, even in the little boats. In some sense, this is clearly a picture of a fledgling ministry and movement. It is the beginning of what will become defined as Christianity. But, as they are heading across the sea in the darkness of the evening, so is this young movement. They don't know, metaphorically, where they are headed, what dangers they will encounter at this beginning of the Church that is not yet even called a church. They are just a small group of disciples beginning that journey, and have no idea where it will lead or what is to come in this segment of their journey, this picture of the little boats on the sea in the darkness, following what Jesus has told them to do.

And a great windstorm arose, and the waves beat into the boat, so that it was already filling. But he was in the stern, asleep on a pillow. And the dangers do come, but Jesus is asleep in the back of the boat, on a pillow, we are told. It seems, in some sense, as if Jesus is taking it easy. He is calm and at rest in this peaceful scene of slumber on a pillow in the back of the boat. We might even wonder how the great windstorm does not wake him. Even the boat is filling up with water from the waves beating into the boat.

And they awoke him and said to him, "Teacher, do you not care that we are perishing?" Then he arose and rebuked the wind, and said to the sea, "Peace, be still!" And the wind ceased and there was a great calm. It is quite a picture here -- the apostles are certain they are ready to die. "Do you not care that we are perishing?" But Jesus' demeanor is as one who is completely concerned with his mission of teaching and preaching and ministry. What does not concern him, he pays no attention to. He knows this is no danger to his mission. He rebukes the wind and calms the sea. "Peace, be still!" My study bible notes that the word for "be still" is the same Jesus has used in his first encounter with a demon in Mark's gospel, in which he commanded it to "be quiet." But there is also more to this picture. A deacon in the Armenian Apostolic Church, Dn. Shant Kazanjian, taught in a bible study I attended that the picture of the waters calmed by the voice of the Lord is a mirror of Genesis, the very beginning of the bible -- when the Spirit of the Lord hovered over the darkness of the deep. So we are to understand that this beginning movement that will become the Church, in which the twelve apostles have just been chosen, is like the beginning of Creation. Christ imposes order over chaos; in this sense it is a spiritual sign, a "type" that reflects images from the Old Testament and the history of Jewish spiritual life.

But he said to them, "Why are you so fearful? How is it that you have no faith?" And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey him!" Clearly, power over nature is a sign of divinity, of Jesus' nature, and the origin of his works. But, of course, the great imprint on our minds and hearts in this story is also in its emotional nature, and Jesus' response to that. "Why are you so fearful? How is it that you have no faith?" How do we address this question of our fears and anxieties, especially at the beginning of a journey of faith into the unknown? On many levels, this story is about setting off in faith in the darkness - without knowing the outcome of the journey, just as this fledgling movement of apostles and disciples at this stage has no idea where it all will lead, while their leader is asleep in the back of the boat.

In some way, this story is also a metaphor for us and our situation as Christians or followers of Christ today. We can't walk or talk with the incarnate Jesus. The Jesus asleep in the back of the boat is, in a sense, a picture of our Lord whose return we expect and await. We are those followers who walk in faith, often in complete darkness, trusting in that word. Jesus' words, more than his miracle or sign, strike me as terribly important for us today. "Why are you so fearful? How is it that you have no faith?" And I remember that at this moment depicted in this story, those who follow Jesus in faith have no idea where it all will lead them, and what they are headed for, especially when the storms of life come up and they are threatened. But the great concern that Jesus has is for his ministry, his mission, his movement. And the storm is no threat to that.

So, when we walk through Lent at this time, how do these words apply to us? I think we -- or at least I -- spend far too much time in worry and anxiety. It is like the story Jesus tells of the lilies of the field. In faith, excessive worry or anxiety is really unnecessary, not helpful to the journey. We pray, we follow, we give a situation to God. And it all depends on our focus. Perhaps the things we worry that we need are not really what we need. Perhaps the difficulties we encounter will bring change that is not devastating, an insurmountable obstacle, but something to adapt to and to persevere within, even to accept. Our prayer life, and of course community, I find, is the answer to this anxiety. The anxiety can be a great temptation, something that works as an effort to throw us off that spiritual path. But, I have found, the prayer life that sustains me, in the end, not only leads me through the storm and winds, but in the end that faith and that calm and "peace" remains when in hindsight I understand my fears to have been what I needed to discard. As with Job, when even community cannot help me with suitable answers, my prayer life leads me through even when I am tempted sorely to doubt it! The things I thought I needed that I may have had to let go of are not the things I need for the journey of faith - and it will lead me where I need to go. This, at any rate, is my experience. We understand, of course, that the apostles will eventually leave everything behind in their lives, and they will -- most of them -- go on to martyrdom as well, to their deaths in the pursuit of the faith, their work for the kingdom. Some will not: each has their own journey in faith to assume, just as each one of us must be led on our own paths in this faith journey. I believe that in that sense, Christ will lead each of us where we need to go, and what is needed from us. But in the storms and anxieties we encounter, we may be asked to give up things we think we need, or relationships we believe we can't live without, in exchange for the journey of the spiritual life of faith. It is the anxiety itself that is the temptation on this journey, which we face as human beings, a part of our nature. As we move forward in the dark, the winds and waves and seeming threats may come. But we move on in faith through it. I say, always remember to pray. As in yesterday's reading of the parable of the seeds that grow at night while we are asleep (as Jesus is asleep in the back of the boat), spiritual growth takes place in us even as we are unaware of how it works. We just need to be receptive to the seed, and water it in faith. What anxiety can you live without this Lent?

If anyone has ears to hear, let him hear

Also he said to them, "Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light. If anyone has ears to hear, let him hear." Then he said to them, "Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."

And he said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come."

Then he said, "To what shall we liken the kingdom of God? Or with what parable shall we picture it? It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds of the earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."

And with many such parables he spoke the word to them as they were able to hear it. But without a parable he did not speak to them. And when they were alone, he explained all things to his disciples.

- Mark 4:21-34

Jesus continues his preaching of parables, which we explored in yesterday's reading. Parables are important to understand as teaching tools, and here Jesus expands on his use of them, and why they are used in order to teach a certain way. We recall that parable in Aramaic or Hebrew can be translated as "riddle" or "allegory" or "proverb."

Also he said to them, "Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light. If anyone has ears to hear, let him hear." Parables have a function; what is contained in them is to be revealed. Riddles are not told in order to hide things, but to reveal to those who have the ears to hear. Then he said to them, "Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given." All depends upon the hearing of the listener. The parables are ways of revealing spiritual truth and reality, its mystery, but it all depends upon the ears of those who hear. So, we are to take heed what we hear: with the same measure we use it will be measured to us - and to those who hear, more will be given. We are here to learn to hear, in a sense. We cultivate spiritual hearing in our hearts, our ability to receive the word, hidden in these parables given to us for our understanding. A receptive ground is what the seed needs (see the parable of the Sower from yesterday's reading). So much depends upon where we are in our spiritual lives. The truth is disclosed to us in these word pictures, but we must be able to hear it. "For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him." We must be careful to cultivate hearts capable to receive. "Hardness of heart" is that which denotes the inability to perceive and to understand. But once we make the effort to receive this word, this seed of the Sower, more will be given. My study bible has a note that includes a quotation from St. Mark the Ascetic, a 6th Century monk, "Do the good you know, and what you do not know will be revealed to you."

And he said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come." I find this quotation quite wonderful, because it speaks of this mysterious growth of the kingdom. And it's not only reflected in the tremendous growth of the kingdom in terms of the early ministry and the growth of the Church. My study bible points out that the Gospel is at first a mystery explained only to the disciples, but will be revealed to all (as in the Gospel we now read on the World Wide Web). Also, that the ministry of Jesus begins with poor fishermen, but in a few years will spread throughout the Roman Empire and beyond. But more importantly to me, perhaps, is the personal sense of this beautiful parable, which is found only in the gospel of Mark. This is the way the kingdom also grows in us. In a commentary I read yesterday by an Eastern Orthodox Bishop, he points out that prayer works this way in us, as depicted in the parable. We are not aware of the mysterious growth of spiritual life in ourselves, we don't govern the laws of this nature, but we do what we must and the growth happens "even as we sleep."

Then he said, "To what shall we liken the kingdom of God? Or with what parable shall we picture it? It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds of the earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade." I truly love the picture of the mustard seed, and the great shrub that even the birds of the air can nest in and find shade. I believe the kingdom works this way, as a great growth spreading through all of us, in ways in which we can't control or know or have charge of. It has its own nature. In my little blog here on the web, which I've kept up for a year, there are now 70 of you signed up for direct subscription one way or the other, and I've done practically nothing to publicize it. On Twitter and through other lists it's been placed on, there are far more readers than I can count. All I did was put this out on the web; nobody is sponsoring me, nobody is seeking much to publicize the site. My church website has put up a link. But I'm grateful for all of you who read and presumably find something worthwhile, and to those who pass it on. As far as I can discern you are from all denominations and backgrounds and even continents, and if this bread feeds any one of you, I am so grateful. The mustard seed is a tremendous analogy to the ways in which the kingdom works, one from the other, through each of us to the other, and within ourselves as well.

So, what are we to do today with this parable of the kingdom's growth - the hiddenness of its mysterious mechanism and workings, and the faith with which we pursue how we hear, and what we do in the name of this kingdom and its pursuit? We pray. We continue in faith. We nurture the growth in our hearts, which is the very first place the kingdom begins, no matter what it grows into. Remember that Jesus is appealing first of all to the place right in our hearts. We start there. We take care to hear and how we hear, and to cultivate the ears to hear. From there, we will be taught what is our job to do in that faith. But without that, there are empty works! Remember Jesus' great appeal: "If anyone has ears to hear, let him hear." But, "Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him." How do you cultivate the capacity in the heart to hear?

A Sower went out to sow

Again he began to teach beside the lake. Such a very large crowd gathered around him that he got into a boat on the lake and sat there, while the whole crowd was beside the lake on the land. He began to teach them many things in parables, and in his teaching he said to them: ‘Listen! A sower went out to sow. And as he sowed, some seed fell on the path, and the birds came and ate it up. Other seed fell on rocky ground, where it did not have much soil, and it sprang up quickly, since it had no depth of soil. And when the sun rose, it was scorched; and since it had no root, it withered away. Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. Other seed fell into good soil and brought forth grain, growing up and increasing and yielding thirty and sixty and a hundredfold.’ And he said, ‘Let anyone with ears to hear listen!’

When he was alone, those who were around him along with the twelve asked him about the parables. And he said to them, ‘To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; in order that

“they may indeed look, but not perceive,

and may indeed listen, but not understand;

so that they may not turn again and be forgiven.” ’

And he said to them, ‘Do you not understand this parable? Then how will you understand all the parables? The sower sows the word. These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. And these are the ones sown on rocky ground: when they hear the word, they immediately receive it with joy. But they have no root, and endure only for a while; then, when trouble or persecution arises on account of the word, immediately they fall away. And others are those sown among the thorns: these are the ones who hear the word, but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing. And these are the ones sown on the good soil: they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold.’

- Mark 4:1-20

Jesus begins preaching in a new way in today's text. This is the first appearance, in Mark's gospel, of a parable. Parables are "word pictures" which are given in order to reveal spiritual truth in a particular way. My study bible notes that the Hebrew and Aramaic words for parable also mean "allegory," "riddle," or "proverb." I find that parables are vivid illustrations, drawn from daily life, but not quite meant to be metaphors or analogies: the drawn-out analogies don't really work; we are to take them as they are given, as vivid illustrations of a point that Jesus is trying to make. This, to my mind, is a really Middle or Near Eastern way of speaking, of telling a story or riddle to make a point.

Again he began to teach beside the lake. Such a very large crowd gathered around him that he got into a boat on the lake and sat there, while the whole crowd was beside the lake on the land. Once more, Mark is presenting us with a picture of Jesus swamped by the crowds, almost overwhelmed with the numbers of people attending his ministry. So, the notion of parables is introduced together with the idea that we have masses of people now attending these talks, great crowds. The parable is a way of addressing large audiences, not all of whom will become disciples; it is a public way of presenting "glimpses of Him whose thoughts are not our thoughts and whose ways are not our ways" (Isaiah 55:8,9), according to my study bible.

Listen! A sower went out to sow. And as he sowed, some seed fell on the path, and the birds came and ate it up. Other seed fell on rocky ground, where it did not have much soil, and it sprang up quickly, since it had no depth of soil. And when the sun rose, it was scorched; and since it had no root, it withered away. Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. Other seed fell into good soil and brought forth grain, growing up and increasing and yielding thirty and sixty and a hundredfold.’ And he said, ‘Let anyone with ears to hear listen!' The parable tells us of the sower and the seed, and what happens or befalls with the reception of the seed, and how it grows. I wonder, would we have access today to our understanding if it were not indeed taught to us in the following paragraphs of the gospel? "Let anyone with ears to hear listen!" Cultivation of "the heart" - the center of our being wherein we find spiritual ears (and eyes) is what is called upon here. It all depends on how we listen.

When he was alone, those who were around him along with the twelve asked him about the parables. And he said to them, ‘To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; in order that “they may indeed look, but not perceive, and may indeed listen, but not understand, so that they may not turn again and be forgiven.” ’ This last quotation is a reference to Isaiah 6:9,10. To understand requires effort on our part, the development and cultivation of the heart that can truly hear and understand, spiritual eyes and ears.

And he said to them, ‘Do you not understand this parable? Then how will you understand all the parables? The sower sows the word. These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. And these are the ones sown on rocky ground: when they hear the word, they immediately receive it with joy. But they have no root, and endure only for a while; then, when trouble or persecution arises on account of the word, immediately they fall away. And others are those sown among the thorns: these are the ones who hear the word, but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing. And these are the ones sown on the good soil: they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold.' The parable is explained for his inner circle, and we in turn are given this explanation through this "book of the Church" via the evangelist Mark. We're given four ways of reception of this word, but only one is successful. The first is the word that is immediately "taken away by Satan." We can imagine the forms this may take in our minds, the kinds of dismissal and fears that may preclude our reception of that word. The second is the rocky ground, in which the word is received with joy, but has no depth or root in the person - and when trouble or persecution begins, they fall away. This note, that we who receive are to expect difficulty, tells us something about the nature of the word and its reception and how we grow in that kingdom. We are not to expect it to all be easy. The thorns represent the worldly allures: wealth, power, greed and all that goes with it. Clearly, Jesus is saying, these things get in the way of the productive yield of fruitfulness for the word. Recently I heard a sermon by an Episcopal Seminarian (Deacon Candice Corrigan), and she preached Lent as a time of "making room" for God. If we are tempted by the things of the world to destroy our possible fruitfulness, surely this is a note about what we forgo in order to make room for this kingdom and its works in us and through our lives, and the fruitful reception of the word. Finally, there is the good soil, with full reception. And there the kingdom grows, as is its true and good nature: "they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold."

I can't speak for anyone else, but the older I get, the more I understand the sense of what Jesus is preaching in this parable of the Sower, and especially his explanation. So much depends upon our priorities, what we put first. The cares of the world do indeed choke the word and get in the way. I have seen greed and the lure of wealth or other dreams of personal image get in the way of so much that can be loving and manifest true fruit. I have seen relationships poisoned with such allure. The cares of the world do go hand in hand with this pursuit of the "lure of wealth, and desire for other things." The word is choked indeed in us by such things. Persecutions and trouble send us running from this word in fear. And it's interesting to note that behind these allures and worries and trouble and pain there is indeed the constant theme of fear, the one thing we can associate with that which is against perfect love. (See 1 John 4:18.)

So how do we hear the word? And how do we cultivate the heart that is fully capable of hearing and seeing and knowing, and of persistence in yielding fruit for the word? This is not an easy path; Jesus implies that here when he speaks of the rocky soil. Instead of giving in to all the things that will try to drag us away from the word, the solution is a deeper rootedness, a deeper digging into the soil of the heart to find the way forward in the word, and to bear fruit. We reply to these temptations and fears and the agonies and difficulties of the world with prayer, a prayer to help us to find the way through, in peace with the Word who speaks to us in our hearts. This way we can yield, perhaps a hundredfold, and make that word and its love available also for others, for the difficulties and temptations they go through, the hard time through which they, too, want help to continue to hear and to root that word deeper in their hearts. It's for others as well as ourselves. "Listen!" Jesus tells us, at the beginning and the end of his parable; "Let anyone with ears to hear listen!"

How can Satan cast out Satan?

And they went into a house. Then the multitude came together again, so that they could not so much as eat bread. But when his own people heard about this, they went out to lay hold of him, for they said, "He is out of his mind." And the scribes who came down from Jerusalem said, "He has Beelzebub," and"By the ruler of the demons he casts out the demons." So he called them to himself and said to them in parables: "How can Satan cast out Satan? If a kingdom is divided against itself, that house cannot stand. And if a house is divided against itself, that house cannot stand. And if Satan has risen up against himself, and is divided, he cannot stand, but has an end. No one can enter a strong man's house and plunder his goods, unless he first binds the strong man. And then he will plunder his house.

"Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter, but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" -- because they said, "He has an unclean spirit."

Then his brothers and his mother came, and standing outside they sent to him, calling him. And a multitude was sitting around him; and they said to him, "Look, your mother and your brothers are outside seeking you." But he answered them, saying, "Who is my mother, or my brothers?" And he looked around in a circle at those who sat about him, and said, "Here are my mother and my brothers! For whoever does the will of God is my brother and my sister and mother."

- Mark 3:19b-35

Jesus has just come down from the mountain, where he has appointed his twelve apostles (see yesterday's reading and commentary). Yesterday, we also read of his needing a possible escape from the crowds that pressed around him. Today he is back in his home country, among friends and relatives, and - again, as we were told in yesterday's reading - people from all over Galilee who've heard about his ministry have come to see him. So much so that there is no room in the house where he is preaching and teaching.

And they went into a house. Then the multitude came together again, so that they could not so much as eat bread. But when his own people heard about this, they went out to lay hold of him, for they said, "He is out of his mind." His own relatives apparently do not believe in this ministry; they have not yet grasped who he is. So, Jesus faces unbelief, despite his popularity, from a number of places in which relationship plays a part. Today's reading teaches us more about the nature of relationship in spiritual terms. And the scribes who came down from Jerusalem said, "He has Beelzebub," and"By the ruler of the demons he casts out the demons." We have already been told that the Pharisees and Herodians are out to destroy Jesus after he healed a man's withered hand on the Sabbath, and in today's reading the scribes have come down from Jerusalem to make a particular accusation. Jesus is casting out demons by the power of Beelzebub, here called "the ruler of the demons." So, opposition comes from another source of nominal relationship, here in the form of the scribes from Jerusalem. He who has called himself Son of Man, and the bridegroom, the fulfillment of the Law and Prophets, is most vehemently opposed by those who are the guardians of the Scriptures and therefore the record of the work of the Spirit through Jewish spiritual history. Beelzebub or Baal was the prince possibly of the "the dung heap" or "the flies." My study bible notes that this was a god worshiped by the Philistines. Here he is called the "ruler of the demons."

So he called them to himself and said to them in parables: "How can Satan cast out Satan? If a kingdom is divided against itself, that house cannot stand. And if a house is divided against itself, that house cannot stand. And if Satan has risen up against himself, and is divided, he cannot stand, but has an end. No one can enter a strong man's house and plunder his goods, unless he first binds the strong man. And then he will plunder his house. Jesus decides to respond directly to his accusers among the authority in Jerusalem, the scribes. "How can Satan cast out Satan?" Can demons be cast out by other demons - or is it the Holy Spirit that engages in this spiritual battle against the demons? Even the demons apparently know that "their house cannot stand" if it is "divided against itself." Under the rule of Satan, Satan cannot fight himself or his rule is over. Only God's work through the Spirit can "bind the strong man" and "plunder his house." The demons are cast out through the power of the Spirit; the scribes are not seeing clearly the nature of this "battle in heaven" that is being waged in front of them on spiritual terms. My study bible says, "Demons do not fight against themselves, but are cast out by God's power through the Holy Spirit, whose action signals the present reality of the kingdom." I think this note is very powerful, because, regardless of one's feeling about the existence of demons or the work of evil in the world, we are told that the action of the Spirit signals "the present reality of the kingdom." I feel that this is a very important understanding of the nature of the kingdom and its present reality in the world. "The kingdom of heaven has come near" will be the phrase Jesus teaches his apostles to use as they are sent out on their mission.

"Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter, but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" -- because they said, "He has an unclean spirit." Because of the blasphemy of the work of the Spirit in the world, we come to an important understanding of sin and how it works. All manner of things will be forgiven - but the failure to acknowledge the work of the Spirit falls into a particular category of deliberate or willfull hardness of heart. My study bible notes that, as Jesus has not yet revealed himself as Messiah, there are many who know nothing of him personally. But the work of the Spirit in the world is a different matter; the scribes are those who keep the records and are experts on the work of the Spirit in the world, forming and shaping Jewish spiritual history -- and it is this blasphemy, this attack on the work of the Spirit, that Jesus is condemning. It is the action of the Spirit in the world that those who witness are responsible for responding to in some way; in this case, the scribes are those who should know better.

Then his brothers and his mother came, and standing outside they sent to him, calling him. And a multitude was sitting around him; and they said to him, "Look, your mother and your brothers are outside seeking you." But he answered them, saying, "Who is my mother, or my brothers?" And he looked around in a circle at those who sat about him, and said, "Here are my mother and my brothers! For whoever does the will of God is my brother and my sister and mother." And finally we have his closest relatives, calling to him from outside. We can't particularly know why they call to him; we've been told a few sentences earlier that Jesus' own people are saying that he is out of his mind and trying to get to him. But Jesus' statement is not a refutation of his mother and brothers; it's an important statement about relationship - which is the theme underlying this passage about demons and the Spirit, and the work of the Spirit in the world. How are we related? Who is his mother and sister and brother? In a spiritual sense, relationship takes place in the heart, which is the central perceiving organ of the spiritual life of an individual. "Hardness of heart" denotes a failure to develop spiritual eyes and ears for perception of spiritual things. So, relationship for Jesus comes in the form of those who can hear what he has to say, who perceive what he is doing, and who can "read the signs" of the origin of his work. His accusers are those who blaspheme the Spirit's work, who call him guilty of working through Beelzebub, or the "ruler of the demons." But this failure to perceive, and the deliberate hardness of heart about his healings and the work of the Spirit, denotes a failure to establish right relationship in spiritual terms. So, Jesus is pointing out what it is to be his "mother and sister and brother." And he has also pointed out what it is to fail in that spiritual relationship, to fail to properly perceive or "hear and see" with the heart.

So, where do we take this discussion for today? In the midst of Lent, we must consider what it is to be responsible for our choices. And forgiveness - the all important ingredient we are to receive through this perception - cannot be left out of this equation. If salvation and redemption depend upon this love and forgiveness, then we must see a hardness of heart as a barrier to its receipt. So, relationship comes full circle with this question of the realization of forgiveness and the restoration of "right relatedness." It is not a question of barring some and admitting others. This becomes a question of our own willingness to perceive, and what we hold dear before that reception, that causes the hardness of heart. It is also important to understand forgiveness in terms of "all manner of blasphemy" that may be forgiven. The blasphemy of the Spirit is not just the run-of-the-mill, everyday tit for tat of awful things we do to one another in this world, and the ways in which we treat each other badly. But the work of the Spirit may take many forms and we must be on our guard to know it when we see it, to perceive it with our hearts, to be right-related. We begin and end with forgiveness and what it means -- and especially what it means to refuse to honor the hand of forgiveness when it is offered. How do we know when Spirit is playing its role in our lives, holding out this hand, creating opportunities for our hearts to be "inflamed" with love? How do we guard against hardness of heart, the failure to change what we need to change, to see what we need to see - and cast out the things (like clinging to our own power) that stand in the way of our perception? How do we know when "the kingdom has come near?"

Then He appointed the Twelve

But Jesus withdrew with his disciples to the sea. And a great multitude from Galilee followed him, and from Judea and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how many things he was doing, came to him. So he told his disciples that a small boat should be kept ready for him because of the multitude, lest they should crush him. For he healed many, so that as many as had afflictions pressed about him. And the unclean spirits, whenever they saw him, fell down before him and cried out, saying, "You are the Son of God." But he sternly warned them that they should not make him known.

And he went up on the mountain and called to him those he himself wanted. And they came to him. Then he appointed twelve, that they might be with him and that he might send them out to preach, and to have power to heal sicknesses and to cast out demons: Simon, to whom he gave the name Peter; James the son of Zebedee and John the brother of James, to whom he gave the name Boanerges, that is, "Sons of Thunder"; Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Cananite; and Judas Iscariot, who also betrayed him. And they went into a house.

- Mark 3:7-19a

We recall from Saturday's reading and commentary that the leadership (of the Pharisees and Herodians - the temple leadership and a party that supports Herod) has now begun to actively oppose and seek to bring Jesus' ministry to a halt. We were told in the last reading that they are actively plotting to "destroy him."

So Jesus has "withdrawn to the sea." This is his home region of Galilee. We recall from John's gospel that Jesus reiterates repeatedly it is not yet "his time." He will continue to elude the authorities who wish to destroy him until he decides that it is "his time."

And a great multitude from Galilee followed him, and from Judea and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how many things he was doing, came to him. We are given to understand the tremendous effect of Jesus' ministry; all are drawn to him, great crowds from all over Galilee, with each region specifically named. So he told his disciples that a small boat should be kept ready for him because of the multitude, lest they should crush him. For he healed many, so that as many as had afflictions pressed about him. He's surrounded by mobs, so much so that he has to make ready to escape. All who want healings are surrounding him. And the unclean spirits, whenever they saw him, fell down before him and cried out, saying, "You are the Son of God." But he sternly warned them that they should not make him known. Always in the context of Jesus' healing is the notion of a spiritual battle that is happening unseen. These demons know who Jesus is; their startling appearance reveals something of this unseen world. But Jesus forbids them to speak; it is not time to reveal the messianic secret. All will happen in his own time, a gospel "sign" of divinity.

And he went up on the mountain and called to him those he himself wanted. And they came to him. Out of all the multitudes who follow, Jesus calls to himself those he wants. And the gospel is written in such a way as to make clear that these he chose to call also chose to follow. There is much to note of choice here. Clearly, not everyone who presses him in that crowd is called. We are reminded of the saying, that "Many are called, but few are chosen." Note that this is not the escape by boat from the crowds; he has chosen to go up to the mountain for a purpose. Then he appointed twelve, that they might be with him and that he might send them out to preach, and to have power to heal sicknesses and to cast out demons: Simon, to whom he gave the name Peter; James the son of Zebedee and John the brother of James, to whom he gave the name Boanerges, that is, "Sons of Thunder"; Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Cananite; and Judas Iscariot, who also betrayed him. Jesus now appoints out of his disciples - those who have been following him, living with him, sharing his life and ministry - the Twelve he names Apostles. The Apostles are those who will be "sent out" (ἀποστόλους - from the root of the verb that means to send).

My study bible has several interesting points in a note here which I shall report: "The appointing of the twelve sets forth: (1) Jesus' authority in calling people to ministry: many might have volunteered, but He appointed whom he would; (2) the requirement of discipleship before ministry: to be with Him -- for intimate fellowship and training -- and to follow Him in order to be sent by Him; and (3) the commission to share in Jesus' ministry of preaching, healing, and casting out demons. In Mark's view, demonic oppression is characteristic of human existence under the bondage of evil. The mission of Jesus' disciples is to liberate humanity from this bondage. Every age has its own manifestations of demonic power."

What are we to make of this new turn in his ministry? First of all, there is the interesting counterpart of the appearance of the demons and the appointment of the apostles. It's like Jesus is appointing "soldiers" to be at work in this spiritual battle; they are like the counterpart to the demons, to liberate us from the bondage of evil (as the note in the study bible reads) and all that this might mean in terms of our spiritual blindness. Jesus not only appoints these from his disciples to be "sent out" but there is much more to it: these men have invested and shared in them the spiritual power that Jesus manifests and that originates with him - and of course the Father. So, our shared lives in Christ become something much deeper, after intimacy and companionship: this is an investment in identity - our very selves are transformed through shared power and mission, spiritual gifts. Our intimacy with Christ extends to all the energies which he shares with us, that become a part of us, a depth of substance in our very identity that shifts and adds character, meaning, life. Corresponding to all of this is the significance of naming. Not only are these disciples set apart and called Apostles now, but Jesus has also given his own name to several of them. Simon is now called Peter, the rock (from the name in Greek, Petros, which means "rock"). John and James, his companions from the lake, the sons of Zebedee, he renames Boanerges, the "Sons of Thunder." The qualities and character that will be made fuller, added onto, by the process of transformation in the grace of the Spirit are named by Jesus.

So there is a very important message here for all of us, that to be disciples means following forward in this cycle of choice and choosing, and being chosen. There is someone we are to follow. We recall the words from Revelation 3:20 "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." This is an invitation to discipleship, intimacy, companionship which the note in my study bible remarks upon. But from that discipleship will flow new graces, new facets added to our character, the energy of God's grace that will form and shape us, deepening that intimacy into the very parts of the self that form our identity as we grow, and follow, and respond to whatever call we receive. All of this involves choice -- just as the demons, who have made their choice, know Christ but choose not to follow and no longer participate in that grace.

So, we will stand in that place where we have the choice to open the door that He knocks. How will your intimacy and companionship deepen? What will it bring? The Lenten journey - the spiritual journey of a lifetime - is not easy. These men's lives would change forever; they'd leave behind all they'd known for a different identity and a different life. But the rewards of Spirit demand our choice. This discipleship confers a deepening reading of who we are, a deeper understanding and insight into our character and identity from the knower of hearts. It will ask us to transform and change, and accept. We start with prayer; this is the way to be intimate, to open the door to sup together with Him and be with him. For that we must be able to hear his voice.