Then He appointed twelve, that they might be with Him

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 to touch 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.

- Mark 3:7-19

On Monday, we read that Jesus taught that "the Sabbath was made for man, and not man for the Sabbath." This is after the Pharisees questioned Him because His disciples passed through fields on the Sabbath, eating the fresh corn they found there. This was considered work and a violation of the Sabbath rule for rest. Going into the synagogue, Jesus found there a man with a withered hand. Ever watchful now, the Pharisees wanted to see whether or not Jesus would violate, in their eyes, the law of the Sabbath, by healing the man. Jesus asked, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" When His accusers remained silent, Jesus was angry and aggrieved at their lack of compassion, and healed the man's hand. After this, the Pharisees now plot with the Herodians to destroy Jesus.

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. We know from yesterday's reading that at this point in Mark's Gospel, a powerful alliance is seeking to destroy Jesus. The Pharisees together with the Herodians form an alliance of the religious and secular establishment - quite powerful indeed! Jesus withdraws to the sea just after His great confrontation in the synagogue over the rules of the Sabbath (see yesterday's reading) and the issues of what constitutes service to mankind, and therefore service to God. But He can't withdraw any longer - from the great multitude of people who seek to find Him from every region. His fame has spread so that He can preach by the sea or in "the deserted places." Those who want to know Him will seek Him out, wherever He is found - and therein is a metaphor for all who would find Him now. We go where the Spirit leads us to community and to His love.

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 to touch Him. We get a great picture here of Jesus surrounded by tremendous need in those who would seek Him. As incarnate Christ, he is yet but one man and therefore vulnerable as each of us. His power has great effect, and draws all things to Him - including personal danger that accompanies His fame.

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. Despite all those who press around Him, Jesus doesn't want to reveal His divinity through a pronouncement. There are many reasons for this speculated throughout history by scholars on this subject. He doesn't want to declare His messiahship, for one thing, because of the political expectations associated with it. Not only would it lead to misunderstanding among His followers, but it would increase a conflict He has no political reason to exacerbate. And the faith He desires doesn't come through grand proclamations, but through relationship of a different kind. The Father draws those to Jesus who will understand who He is, to whom this will be revealed by faith. In a commentary, St. John Chrysostom has written, "Because the multitudes called Him man, the devils came proclaiming His Godhead." Mark's Gospel is careful to teach us that Jesus does not openly reveal Himself as God, but repeatedly gives Himself the title, "Son of Man."

And He went up on the mountain and called to Him those He Himself wanted. And they came to Him. Once again, we have another withdrawal by Jesus. After the conflict in the temple with the Pharisees, He withdrew to the sea - yet the many who seek Him followed, so many that He might be crushed. And now, He withdraws again - He withdraws further. He goes up on the mountain. By the sea, the many who seek healing come to find Him and seek also to touch Him. Up on the mountain, there is a special call to those who would be even more devoted than those who seek His healing and His power. He "called to Him those He Himself wanted." This is a different kind of a call, it is a call to discipleship. Jesus issues the call and the Gospel teaches us something important about how this relationship bears fruit: "And they came to Him." We must in turn choose to respond to that call.

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: . . . What is the purpose of missionary activity? Jesus gives them power as He appoints them. But first, we are told, they are appointed "that they might be with Him." According to a commentary in the New Oxford Annotated Bible, "Jesus invited the Twelve to live intimately with him, adopting his way of life as well as his message. Spiritual strength came through the community he established." There is first a union, a community of love; they are in relationship. From this they learn. And for the purpose, secondly, that "He might send them out to preach." From this order in which the purposes appear behind Jesus' choices we are given significance, a ranking: first of importance is fellowship, relationship, community with Him; next the good news they preach, the message they bring. And finally, they are appointed so they may "have power to heal sicknesses and to cast out demons." His power He shares with them, but for a reason and a purpose beyond the signs of that power. First comes love, community, relationship - "that they might be with Him." And next comes preaching, the gospel of the good news, the word of the faith. The power invested in and expressed through His disciples will come to serve that faith and that relationship, and it is also an expression of relationship and community - He has invested in them. It is an ordination. And from them, this community's numbers will grow.

. . . 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. My study bible points out that the names are not the same on all lists of Jesus' appointed disciples, as many people had more than one name. Names here are importantly associated with spiritual identity, suggesting to us that our spiritual truth in relation to Christ is also named as we are empowered and revealed through this love and this relationship. In this case, we are given the new names "Peter" for Simon and "Boanerges" for the brothers James and John Zebedee. And the final note comes for Judas Iscariot. Mark tells us he is the one "who also betrayed Him." Not another word is spoken about that here, but midst the turmoil and conflict facing Jesus, it is the first we have heard of betrayal even among His closest friends and disciples, the apostles themselves whom He has called to Himself.

A complex mix of swirling events and powers is what we are given in today's reading. We understand that Jesus is persecuted - those in power seek to destroy Him. And so He withdraws, first to the sea. All those who seek Him for His power of healing come to Him from every town. Even from beyond the region, they come to Him. It's not enough that they are healed, they also wish to touch Him, so that He is imperiled even from those who would follow Him. The demons recognize Him, but He forbids them to speak the secret of His identity. Then there is a deeper withdrawal, to the mountaintop, and only those whom He Himself calls may follow - when they choose to respond to the call. He invests in them His companionship, His love, and community, so that they might go our to preach and gather more to community, and have power so that they may also heal and cast out demons. Through all of this, He still has not declared Himself Messiah. There is in a sense a three-fold manifestation of pillars to discipleship: companionship and community, preaching which will gather more to community, and power to heal and cast out demons. Amidst persecution, this is how the gospel will grow, and Jesus' word will spread to others. And we must note: the One who has power over the demons will also be betrayed by one of His own chosen; yet the gospel will grow. In which way do you respond to that call? In which way have you heard that call in your life? Jesus invests in us first companionship, His love. He is with us as Comforter and Advocate. From there our relationship grows. We may come to understand that love and the community it creates; and thence to preach, to tell others, and even more may be invested. We may have the power to help heal others, even to cast off their own demons, to "fight the good fight of faith" as Paul puts it. All of this begins with love and His companionship, and in Mark's Gospel, with the power of God to forgive, to bathe us in that love, for healing. Let us not forget that as His companions, we are told that we too may share that love with others, and the power to heal that He invests in His disciples here, so that they too may gather more of His followers and build His flock. It is not a political movement, not an institution, but an investment of love and mutual faith (even invested in the one who will betray). Let us remember this is how His kingdom grows.

The Sabbath was made for man, and not man for the Sabbath

Now it happened that He went through the grainfields on the Sabbath; and as they went His disciples began to pluck the heads of grain. And the Pharisees said to Him, "Look, why do they do what is not lawful on the Sabbath?" But He said to them, "Have you never read what David did when he was in need and hungry, he and those with him: how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?" And He said to them, "The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath."

And He entered the synagogue again, and a man was there who had a withered hand. So they watched Him closely, whether He would heal him on the Sabbath, so that they might accuse Him. And He said to the man who had the withered hand, "Step forward." Then He said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" But they kept silent. And when He had looked around at them with anger, being grieved by the hardness of their hearts, He said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored as whole as the other. Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him.

- Mark 2:23-3:6

In yesterday's reading, we learned that Jesus calls to Himself tax collectors as apostles (Levi, or Matthew) and that He sits at table with many tax collectors and sinners, together with His disciples. The Pharisees and scribes are scandalized at this behavior. Jesus tells them, "Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance." Later on the disciples of both John the Baptist and the Pharisees were fasting, and they asked why Jesus and His disciples do not. Jesus tells them that while they have the bridegroom with them, the friends don't fast. When He is gone, then His friends will fast. And He teaches, "No one sews a piece of unshrunk cloth on an old garment; or else the new piece pulls away from the old; and the tear is made worse. And no one puts new wine into old wineskins; or else the new wine bursts the wineskins, the wine is spilled, and the wineskins are ruined. But new wine must be put into new wineskins."

Now it happened that He went through the grainfields on the Sabbath; and as they went His disciples began to pluck the heads of grain. And the Pharisees said to Him, "Look, why do they do what is not lawful on the Sabbath?" My study bible says that this is not lawful because it was considered work, and a violation of the Sabbath-rest. It continues, "'Pharisaism' is a very real danger for all. Rules for religious practice are not bad in themselves, but when adherence to those rules triumphs over mercy and human need, the practice leads people away from God, not toward Him." The Pharisees are perhaps inadvertently asking important questions. Is religious practice really a matter of following rules? How do we regulate our behavior and why?

But He said to them, "Have you never read what David did when he was in need and hungry, he and those with him: how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?" My study bible notes that "Abiathar was appointed high priest during David's reign (1 Sam. 23:6-11). His father, Ahimelech, provided David and his men, who were starving, with holy bread intended for priests only (1 Sam. 21:1-6)." Interestingly, Jesus finds a previous exception to the rule; in this case David himself and his men provide a "violation." There are times when it is necessary to read the intention of the Law in order to interpret it correctly. Mercy must be a factor in the interpretation of how best to serve Creator, God who is love.

And He said to them, "The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath." My study bible refers us to a similar saying that is found in rabbinical literature: "The Sabbath has been given unto you; you have not been given unto the Sabbath." But, it notes that Jesus is only putting what He teaches into practice, "interpreting the Law with authority. Only God can say He is Lord of the Sabbath." Already Jesus has pointed out to the Pharisees and scribes that He has the power, as Son of Man, "on earth" to forgive sins. He has also performed signs of healing that indicate the presence of the Father at work. Now he declares the Sabbath and all of God's law is to minister to mankind, and He as incarnate divinity is Lord of the Sabbath. Son of Man is a title that scholars have interpreted in various ways - but Jesus uses it as a definitive title, and clearly in reference to Himself. He emphasizes His humanity, while continuing to refrain from openly confirming divinity - rather He expresses His divinity through His attributes of forgiveness, healing, preaching and interpretation of the Law. To perceive the reality of His Person is something which each must find through faith.

And He entered the synagogue again, and a man was there who had a withered hand. So they watched Him closely, whether He would heal him on the Sabbath, so that they might accuse Him. And He said to the man who had the withered hand, "Step forward." Then He said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" But they kept silent. My study bible says that "Jesus is motivated by compassion. He does not deny Sabbath traditions, but teaches that it is more important to do good on the Sabbath than to maintain the strict observance of Sabbath rest. The religious leaders are motivated by zeal for the rigid performance of rabbinic tradition; for them outward performance is more important than doing good. The two perspectives are incompatible." Jesus has said that He has come to save and to heal ("Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance.") As Son of Man, He is incarnate as one of us, in order to serve, to love, to provide us with what we need, to nurture with spiritual food, and all that may imply of abundant life. Just as the Sabbath was made for man, so life-giving is the emphasis of the Lord. Healing was legal on the Sabbath only if a person's life was in danger. But for Jesus, life-giving takes on many dimensions and sustenance many forms.

And when He had looked around at them with anger, being grieved by the hardness of their hearts, He said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored as whole as the other. It's really important that we understand His compassion. Mark teaches us that Jesus is angry and grieved by the hardness of their hearts, the lack of compassion for the man with the withered hand. What good is serving God, if that service does not love and heal mankind? How is it pleasing to God not to heal? Can that be truly holy?

Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him. A note reads, "In their anger and self-deception, the Pharisees believe that in order to serve God, they must collaborate with their enemies, the Herodians, to murder the One who is the true Servant of God." The Herodians, of course, are the followers of Herod's court. They are allied with the one who will put John the Baptist to death.

Battle lines are drawn. Jesus has violated the Law which is zealously guarded by the Pharisees and scribes and He has crossed one line too many. Let us look to the point of today's gospel and let the lesson not be lost on us. This isn't a story about what took place 2,000 years ago, nor a mere history lesson, but a lesson for us to teach us about today. What do we learn from this lesson about compassion? About doing good, true service and the nature of God and God's love for man? Do we come up against circumstances today that require us to think outside of the rules in order to better serve and nurture? If our rules do not teach us about God's love and compassion and essential life-giving sustenance, then how do they help? Better yet, how will they serve God and God's purposes? Let us think, then, about how we conduct ourselves as Christians and what we do to serve the purpose of life-giving. How do we express God's love? What is truly healing and nurturing? A broken humanity still needs God's help and God's love, and those who would serve must remember compassion. This will never change, and God's love will always be needed - and God's servants to remember that need.

I did not come to call the righteous, but sinners, to repentance

Then He went out again by the sea; and all the multitude came to Him, and he taught them. As He passed by, He saw Levi the son of Alphaeus sitting at the tax office. And He said to him, "Follow Me." So he arose and followed Him. Now it happened, as He was dining in Levi's house, that many tax collectors and sinners also sat together with Jesus and his disciples; for there were many, and they followed Him. And when the scribes and Pharisees saw Him eating with the tax collectors and sinners, they said to His disciples, "How is it that He eats and drinks with tax collectors and sinners?" When Jesus heard it, He said to them, "Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance."

The disciples of John and of the Pharisees were fasting. Then they came and said to Him, "Why do the disciples of John and of the Pharisees fast, but Your disciples do not fast?" And Jesus said to them, "Can the friends of the bridegroom fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast. But the days will come when the bridegroom will be taken away from them, and then they will fast in those days. No one sews a piece of unshrunk cloth on an old garment; or else the new piece pulls away from the old; and the tear is made worse. And no one puts new wine into old wineskins; or else the new wine bursts the wineskins, the wine is spilled, and the wineskins are ruined. But new wine must be put into new wineskins."

- Mark 2:13-22

In yesterday's reading, we read the story of the paralytic who was let down through the roof of the house where Jesus was preaching, in order to be healed. The house, of course, was packed with people, and at this early point in Mark's Gospel, Jesus' fame is already widespread. People come from all directions to hear Him and see Him. He displays His divinity, saying that He, as Son of Man, has the power "on earth" to forgive sins, while the scribes wonder in their hearts how this can be. Jesus says, "Which is easier, to say to the paralytic, 'Your sins are forgiven you,' or to say, 'Arise, take up your bed and walk'?" And to everyone's astonishment, this is exactly what happens. See That you may know that the Son of Man has power on earth to forgive sins.

Then He went out again by the sea; and all the multitude came to Him, and he taught them. As He passed by, He saw Levi the son of Alphaeus sitting at the tax office. And He said to him, "Follow Me." So he arose and followed Him. My study bible points out that Levi (otherwise known as Matthew, and the author of the first Gospel in the New Testament) "is the only one of the Twelve with a powerful position in society and presumably an education. He probably already heard of Jesus. Follow Me is a divine call, a command, not merely a suggestion. Of course, Matthew, like anyone receiving a call, must respond by his own free will." Mark gives us this "call" in the same way He gave us the call to the first-called disciples: the brothers Simon (Peter) and Andrew, and the brothers John and James Zebedee. It is very simply and directly put. One gets the impression in this earliest-written Gospel that the necessity was to record the call, what is essential for discipleship, and not a whole history of what has come before. This Gospel has its own feel, and sometimes details are essential to the picture, and sometimes they are not. All are like vignettes, realities captured in icons, and Mark teaches us a lot about the perspective of the early Church. We can't read this text as a history book, but as marked scenes for our understanding of the unfolding of our faith, teaching us about how it works and how we grow in discipleship and how grace is at work in the life of Jesus and all that He does and touches (and those who are called).

Now it happened, as He was dining in Levi's house, that many tax collectors and sinners also sat together with Jesus and his disciples; for there were many, and they followed Him. My study bible says: "In dining with sinners, Jesus shows the Kingdom's openness to the outcast, and its destruction of the barrier between sinful men and God. Jesus recognizes these people as a definable group. It is possible to follow Jesus and remain in one's social class; however, friends no longer come first." Jesus, in this sense, forms a new group. Discipleship conveys with it the bonds that become community, redefining all relationships. We get the picture here of many tax collectors and sinners following Him - here is the good news for them: the man who has the power to forgive (see yesterday's reading).

And when the scribes and Pharisees saw Him eating with the tax collectors and sinners, they said to His disciples, "How is it that He eats and drinks with tax collectors and sinners?" A note here reads: "The teachers of the Law sought to expel evil; Christ comes to transform it. Jesus does not become unclean by contact with the unclean. Rather, His touch makes the unclean clean." This note reminds us again of the healing of the leper in a previous reading, and the themes in Mark recur. One can only imagine the stunned perspective of the leadership, the scribes and Pharisees. Jesus presents us with a radical picture, just after He has shocked them by His suggestion that He has the power to forgive sins.

When Jesus heard it, He said to them, "Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance." Here is the powerful flip-side of the coin of forgiveness: the power to forgive is necessary for those who need healing, and this Gospel does not separate forgiveness from healing (refer again to yesterday's reading and the healing of the paralytic). My study bible notes: "Christ came to save and heal, not to judge (John 1:17; 3:17). There are righteous people who do dead works (actions which are good in themselves but are motivated by legalism rather than by love) and keep people from God. True righteousness comes through faith and is accompanied by wholesome works. Many Pharisees were masters of dead works; some tax collectors and many sinners would become masters of true righteousness."

The disciples of John and of the Pharisees were fasting. Then they came and said to Him, "Why do the disciples of John and of the Pharisees fast, but Your disciples do not fast?" And Jesus said to them, "Can the friends of the bridegroom fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast." Here we get a picture of the centrality of Christ to our spiritual lives, and there is no doubt this is a statement of divinity. Christ calls Himself the bridegroom, and the people (His disciples) are His bride. My study bible calls this "an expression of the messianic joy which accompanies the presence of Christ." Many see in this picture a revealing of the Eucharist, the Presence in the feast.

"As long as they have the bridegroom with them they cannot fast. But the days will come when the bridegroom will be taken away from them, and then they will fast in those days." There are times to fast, and times not to fast -- clearly this meal, with all included at the table with Christ, is a time for celebration and joy and union. And forgiveness and its healing power can't be separate from this joyful time: it is the thread that runs through it. We practice fasting in order to fast from sin; it is a kind of development of discipline that teaches us how we can practice discernment, and learn the detachment necessary for making choices. In the presence of the power of forgiveness and union the goal of fasting is manifest: we are restored to ourselves in union with Christ; He is our joy. My study bible says that "fasting is not to be neglected as unimportant, or as smacking of 'works of salvation.' Jesus clearly states His disciples will fast. Refusal to fast . . . causes one to miss a great spiritual blessing."

"No one sews a piece of unshrunk cloth on an old garment; or else the new piece pulls away from the old; and the tear is made worse. And no one puts new wine into old wineskins; or else the new wine bursts the wineskins, the wine is spilled, and the wineskins are ruined. But new wine must be put into new wineskins." My study bible says that "this is not a blanket condemnation of Old Testament traditions, which Christ came to fulfill, not to destroy (Matt. 5:27). Rather, this verse stresses the newness of Christ's teaching. The old and the new cannot mix." Jesus' radical departure from the past is powerful and complete in the same sense in which the Pharisees and scribes may be shocked at what they see. The power of forgiveness creates a new sort of energy, a new reality, so that the picture of tax collectors and sinners feasting with this holy man seems utterly incongruent. It creates a picture such that it is not just a patch on the old, and neither can those who are unable to embrace or grasp the new be a part of it.

There is a radical departure here in the sense that the good news of forgiveness and therefore healing and restoration requires new perspectives, a real "change of mind" (the literal meaning of the Greek word for repentance) in everyone in order to receive it. Those who sit at table with Christ are the "new wineskins" in some sense. They can receive this new understanding, and they are joyful for it. It's also a poetic metaphor that the work of grace, of forgiveness, itself is what creates the new, and "renews." Over and over again we are given reminders of making new: starting with John the Baptist's preparation of baptism and repentance, Jesus' baptism renewing the waters, and the healings we have so far witnessed. In the Eucharistic sense of the world returned to Creator, everything is "made new." And this is the good news, the source of the joyful banquet. To be made new, forgiven and loved, restored to Creator is truly our joy. And this is the sense I believe we should take away from this reading; in exchange for the old we are given joy, utter happiness at restoration and renewal. Too often we forget that this great prize of grace, of the Bridegroom Himself, is our joy. Can you accept the gift?

That you may know that the Son of Man has power on earth to forgive sins

And again He entered Capernaum after some days, and it was heard that He was in the house. Immediately many gathered together, so that there was no longer room to receive them, not even near the door. And He preached the word to them. Then they came to Him, bringing a paralytic who was carried by four men. And when they could not come near Him because of the crowd, they uncovered the roof where He was. So when they had broken through, they let down the bed on which the paralytic was lying. When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you." And some of the scribes were sitting there and reasoning in their hearts, "Why does this Man speak blasphemies like this? Who can forgive sins but God alone?" But immediately, when Jesus perceived in His spirit that they reasoned thus within themselves, He said to them, "Why do you reason about these things in your hearts? Which is easier, to say to the paralytic, 'Your sins are forgiven you,' or to say, 'Arise, take up your bed and walk'? But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the paralytic, "I say to you, arise, take up your bed, and go to your house." Immediately he arose, took up the bed, and went out in the presence of them all, so that all were amazed and glorified God, saying, "We never saw anything like this!"

- Mark 2:1-12

Yesterday, we read of Jesus growing fame as preacher and healer, and His desire for times alone in prayer. He spends time in the wilderness in prayer - and is even sought there. Peter comes to Him saying, "Everyone is looking for You." Increasingly Jesus is unable to enter any city alone, and must preach in the wilderness, due to all those who seek Him, who "come to Him from every direction." See He went out and departed to a solitary place, and there He prayed.

My study bible has a significant note on the whole of today's passage. In the Orthodox Church, this is read on the Second Sunday of Lent. This passage gives a three-way understanding of preparation for Easter. As we are now in Epiphany, I suppose we may look forward to this time. My study bible notes, "(1) We must come to Christ in faith and let Him heal us of our spiritual paralysis. Sin is a paralysis of the soul. (2) We should let nothing deter us from getting to Christ, who alone can heal us, both in body and in soul. (3) We must help each other come to Christ."

And again He entered Capernaum after some days, and it was heard that He was in the house. Immediately many gathered together, so that there was no longer room to receive them, not even near the door. And He preached the word to them. My study bible points out that Jesus preached wherever there were people -- in the synagogue, on the mountain , on the plain, and here in a house. Yesterday we read that He began to preach in the wilderness for all the people who were coming to Him. Capernaum functions as a sort of headquarters town for Him and His disciples (also in yesterday's reading, we read of Jesus' healing Peter's mother-in-law in the home of brothers Peter and Andrew there in Capernaum). Jesus has said of His preaching everywhere: "For this purpose I have come forth." His public ministry is for the preaching of the good news: that the kingdom of God is at hand. The healings and miracles are, in a way, an assistance to that preaching, His testimony. They are signs that point to the reality of the presence of the Father.

Then they came to Him, bringing a paralytic who was carried by four men. And when they could not come near Him because of the crowd, they uncovered the roof where He was. So when they had broken through, they let down the bed on which the paralytic was lying. When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you." And some of the scribes were sitting there and reasoning in their hearts, . . . My study bible points out that the heart in Scripture usually refers to the center of consciousness, "including the will and reason." Jesus' teachings (and His healing power) will serve as a similar stumbling block to His crucifixion: they open up what is truly in the hearts of others. Here the powerful good news of forgiveness (for illness was often seen as a punishment for sins, as in the case of the leper in yesterday's reading) forms a stumbling block in contrast with accepted understanding, and so the scribes "were sitting there reasoning in their hearts." We also note the powerful draw of Jesus, the crowds that fill the home, and the efforts of the man's friends to help him find healing. But first comes the spiritual healing, the good news, the announcement of forgiveness.

"Why does this Man speak blasphemies like this? Who can forgive sins but God alone?" My study bible points out that the scribes are correct in saying that only God can forgive sins, and notes that they in fact unwittingly confirm the divinity of Christ. I think there is an important point to understand here: we don't stand judged before the world, but by God. God is the focal point, then, of how we must see ourselves and our spiritual reality. It is that relationship that gives us a central core of understanding of ourselves.

But immediately, when Jesus perceived in His spirit that they reasoned thus within themselves, He said to them, "Why do you reason about these things in your hearts? Which is easier, to say to the paralytic, 'Your sins are forgiven you,' or to say, 'Arise, take up your bed and walk'? My study bible says, "The point is not that either one is easier, but that One who can say, Arise take up your bed and walk is also able to forgive sins." We must see the healing miracles as signs or testimony to the Father's Presence at work, to God's presence. They testify in this sense to Jesus' divinity; they are a part of His identity. Jesus' "coming forth" (as He put it in yesterday's reading) is for a powerful testimony, and all things He does add to that testimony. He is not afraid to take it another step further in the face of objection, to create an even more powerful witnessing.

But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the paralytic, "I say to you, arise, take up your bed, and go to your house." Immediately he arose, took up the bed, and went out in the presence of them all, so that all were amazed and glorified God, saying, "We never saw anything like this!" There is one all-important phrase here: "But that you may know that the Son of Man has power on earth to forgive sins." Jesus heals in order to witness to that power. It confirms His identity, and it does so much more as well. The power to forgive is of God just as love is of the nature of God, and this is what we take away from this reading.

We began Mark's Gospel with the acts of John the Baptist, who preached baptism and repentance for the "remittance" of sins. Baptism is a symbolic death, repentance a kind of turning around, an about-face, literally a "change of mind." And sins are "forgiven" by the power of God, invested in the Son of Man. The words for remittance and forgiven come from the same Greek root: it means essentially they are "let go." They are no longer a part of who we are, they are "off the books" just as we pray for our debts to be forgiven in the Lord's prayer (again, the same Greek root is what is used in the Gospels). So let us focus on God's love, as we did yesterday in our commentary, and on the nature of God as love. God's love includes this letting go or forgiveness of sins, and it is before God that we are judged, not the world's judgment and sense of justice. The great powerful lesson here is the power in that forgiveness, and its healing ministry to us. We have the powerful witness in Jesus' immediate healing of the paralytic, but we are to also understand how this forgiveness works for us, even though we don't stand in the immediate presence of God Incarnate and His instantaneous acts of healing. What we do have, though, is our relationship through prayer and community, and the actions of healing as forgiveness works in our lives to renew us, to give us each new starts. Forgiveness and reconciliation in this relationship take on powerful forms in the lives of believers. We heal from all kinds of ailments through prayer and through God's power to give us the strength and wisdom and insight in our lives to understand forgiveness as a part of God's love at work in us, despite our imperfections. We are always free to begin again in that love and to address the things we carry around with us and within us. We are not expected to be without flaw; instead we are asked to be in relationship, restored and reconciled. This is the great difference between God's vision and perspective and our worldly perspective, which is limited in time and in space and in its notions of judgment. Jesus does not seek popularity or fame but rather to extend God's love, to preach the good news, because "for this purpose He has come forth." Can we accept and receive that, and learn it for ourselves? Healing and renewal take place through this love, and it is the core of His ministry and God's power at work in us. Let us not ever forget that, nor how it binds us to community, past and present, in loving relationship with God. More importantly, grace restores us to ourselves, "a letting go" of what binds us to false ideas or burdens, in order to give us hope and a way to go forward, to become ourselves in God's vision of who we are. We have but to turn to that love to find what that is, and grow into it throughout all of our lives, each day, and seek that renewal.

He went out and departed to a solitary place, and there He prayed

Now as soon as they had come out of the synagogue, they entered the house of Simon and Andrew, with James and John. But Simon's wife's mother lay sick with a fever, and they told Him about her at once. So He came and took her by the hand and lifted her up and immediately the fever left her. And she served them.

At evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed. And the whole city was gathered together at the door. Then He healed many who were sick with various diseases, and cast out many demons, and He did not allow the demons to speak, because they knew Him.

Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place, and there He prayed. And Simon and those who were with Him searched for Him. When they found Him, they said to Him, "Everyone is looking for You." But He said to them, "Let us go into the next towns, that I may preach there also, because for this purpose I have come forth." And He was preaching in their synagogues throughout all Galilee, and casting out demons.

Now a leper came to Him, imploring Him, kneeling down to Him and saying to Him, "If You are willing, You can make me clean." Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, "I am willing; be cleansed." As soon as He had spoken, immediately the leprosy left him, and he was cleansed. And He strictly warned him and sent him away at once, and said to him, "See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things which Moses commanded as a testimony to them." However, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction.

- Mark 1:29-45

In yesterday's reading, we were told of Jesus gathering to Him His apostles - the brothers Simon and Andrew, and James and John Zebedee. Jesus taught in the synagogue at Capernaum, and publicly cast out a demon. Jesus' authority is on display, something astonishing and commanding to those who witness. "And,"we were told, "immediately His fame spread throughout all the region around Galilee." See The kingdom of God is at hand.

Now as soon as they had come out of the synagogue, they entered the house of Simon and Andrew, with James and John. But Simon's wife's mother lay sick with a fever, and they told Him about her at once. So He came and took her by the hand and lifted her up and immediately the fever left her. And she served them. We recall that Jesus has just publicly cast out a demon in the synagogue (see yesterday's reading). Here, in a much more intimate family setting, Jesus also takes time out to heal - this time by touch. I'm always struck by the addition in this story (it appears also in Matthew and Luke) that Peter's mother-in-law immediately got up and served them. In a sense, she's restored to her place in the whole economy of the family and the community, doing what she wishes to do. And there is a tenderness in the family scenes we see connected with Jesus' ministry. These men are Jesus' devoted followers, His first apostles - but family life is also a part of this Christian community, and in some sense whole families and households are involved in it.

At evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed. And the whole city was gathered together at the door. Then He healed many who were sick with various diseases, and cast out many demons, and He did not allow the demons to speak, because they knew Him. Just as we were given a taste of the intimate life of His closest circle, now we understand His public work. The "whole city was gathered together at the door." All come for healings of many kinds. And yet, Jesus does not want to be identified: "He did not allow the demons to speak, because they knew Him." And true testimony comes of love and trust. This is the only way He wishes to be identified, by those who come to Him through love.

Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place, and there He prayed. And Simon and those who were with Him searched for Him. When they found Him, they said to Him, "Everyone is looking for You." But He said to them, "Let us go into the next towns, that I may preach there also, because for this purpose I have come forth." And He was preaching in their synagogues throughout all Galilee, and casting out demons. My study bible has a note here which is informative -- "Mark is the only Gospel which gives us a full 24-hour day in Jesus' life, a day built around prayer and ministry. Jesus is the model for both, and He does not separate them. Jesus' priority is prayer to His Father: prayer before service. He goes to a solitary place (v. 35) to be free from distraction, despite the multitudes' need of Him. His ministry comes out of His relationship with His Father, not foremost out of people's need. Here He moves along to the next towns (v. 38). He knows His task, and performs it although the crowds clamor around Him." I like the understanding of Jesus' withdrawal in order to be alone with God, in prayer. This is the second time we're told of His journey to a solitary place - the first was right after Baptism, when the Spirit "drove Him into the wilderness." There is important work to be done in solitary, so that He may achieve His purpose for "coming forth," which is to preach to many, as He indicates. We get a full picture of the public and private man in these verses - and that, by now, "everyone is looking for Him."

Now a leper came to Him, imploring Him, kneeling down to Him and saying to Him, "If You are willing, You can make me clean." Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, "I am willing; be cleansed." As soon as He had spoken, immediately the leprosy left him, and he was cleansed. And He strictly warned him and sent him away at once, and said to him, "See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things which Moses commanded as a testimony to them." However, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction. A note here reads: "As the dialogue between the leper and Jesus demonstrates, Jesus heals from compassion -- not from duty or a need to prove Himself, or in order to gather a following. Jesus' authority is comprehensive: (1) in teaching, (2) over demons (vv. 21-28), and (3) over sickness -- powerful testimony to His divinity. But He wishes this and His messiahship to be kept a secret." It's important to know that leprosy was a disease that was regarded as punishment for sins, and that it was regulated by biblical law. To touch a leper was forbidden; Jesus' healing touch here is significant. Lepers were considered unclean, and hence separated from the community by strict rules. To show himself to the priest is required of the leper in order to receive a certificate so that he may rejoin community as "cleansed." So we see in this reading in Mark a repeated revealing of the intimate nature of Jesus: He is a man of compassion, as my study bible points out, and a public ministry does not prevent Him from expressing His personal tenderness in all relationships - and those relationships are varied, as we see. From Peter's mother-in-law to the public healings, Jesus demonstrates His willingness to include all, to express His compassion, to touch on so many levels of what "touching" does and is. And again, we note that Jesus forbids a public testimony, but rather instructs the healed leper to do what is required of him under the law. My study bible points out: "Jesus touched the leper, showing His compassion, and demonstrating He is not subject to the Law but over it. To the clean there is nothing unclean." Jesus instructs this man to testify to the priest alone, but of course the joyful man cannot contain this "good news." From then on, Jesus' fame curtails His ability to work and move about freely in the city.

I'm intrigued by the personal nature of what is reported in today's reading. While Jesus' fame spreads, He clearly is a man of very tender and personal nature. He touches each one, in some sense. The relationships are personal with Him. He withdraws to be alone in prayer and communion with the Father. His message is for all and for each one. His healings are those things which come about through relationship and compassion, and we're taught about those who are on the margins, not the powerful and important in the society: Peter's mother-in-law, a leper, those possessed by "unclean spirits." Jesus' reserve of power is for those who need it and who will be pulled into relationship with Him - and this is the power of compassion. It's not about an anonymous sense of charity, or even doing good, but about the practice of love as guided by the Father. And here we reach an important notion about our faith: it comes from and leads into deeper and deeper relationship. God is love, we are told in John's letter. The reason why we need communion with God, why we need this faith and connection and relationship is so that we may better learn love: how to live it, how to practice it. It's not an abstract and it's not something we're perfect at. It requires of us the development of the personal, and relationship. Let us consider then Jesus' prayer in the wilderness, His necessary preparation before ministry, and think how much more we may need it if He did!

The kingdom of God is at hand

Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel."

And as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen. Then Jesus said to them, "Follow Me, and I will make you become fishers of men." They immediately left their nets and followed Him. When He had gone a little farther from there, He saw James the son of Zebedee, and John his brother, who also were in the boat mending their nets. And immediately He called them, and they left their father Zebedee in the boat with the hired servants, and went after Him.

Then they went into Capernaum, and immediately on the Sabbath He entered the synagogue and taught. And they were astonished at His teaching, for He taught them as one having authority, and not as the scribes. Now there was a man in their synagogue with an unclean spirit. And he cried out, saying, "Let us alone! What have we to do with You, Jesus of Nazareth? Did you come to destroy us? I know who You are--the Holy One of God!" But Jesus rebuked him, saying, "Be quiet, and come out of him!" And when the unclean spirit had convulsed him and cried out with a loud voice, he came out of him. Then they were all amazed, so that they questioned among themselves, saying, "What is this? What new doctrine is this? For with authority He commands even the unclean spirits, and they obey Him." And immediately His fame spread throughout all the region around Galilee.

- Mark 1:14-28

As we continue through Mark's Gospel, events move along at a very fast clip. In yesterday's reading, we read of the baptism in the Jordan by John the Baptist, and the Theophany (or revelation of the Trinity). Immediately afterward, we read, the Spirit "drove Him into the wilderness. And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him."

Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, . . . " My study bible says here, "Jesus preaches the gospel of the kingdom of God: the Good News of the royal reign of God revealed decisively through the Person, words and works of Jesus, the fullness of the faith of Christ." Mark's Gospel moves at such a fast pace, so that when we read details we know they are significant. Here, in a very short phrase beginning this verse, we're told that John is in prison. It's important to know that such a great figure as John the Baptist in some way "makes room" for Christ. In John's Gospel, he will say of Jesus, "He must increase, but I must decrease." It is at this time that Jesus comes to Galilee preaching His gospel.

. . . and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel." The "decrease" of John the Baptist is the sign of fulfillment -- the old is finished, and John is the last and the greatest of all the prophets in the perspective of Jesus. My study bible notes, "To repent denotes an about-face in life, a necessary part of faith and the experience of the Kingdom as a present reality. The Kingdom is yet to come, but it is also at hand, already here. It is inaugurated but not yet fulfilled." To repent, of course, is to "change one's mind." The "gospel" (Gr. evangelion) is the "good message" or "good announcement." So the "about face" of repentance is for belief, in order to hear and to perceive something -- an important, "good" message. It is so we may be present to the reality of that message!

And as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen. Then Jesus said to them, "Follow Me, and I will make you become fishers of men." They immediately left their nets and followed Him. When He had gone a little farther from there, He saw James the son of Zebedee, and John his brother, who also were in the boat mending their nets. And immediately He called them, and they left their father Zebedee in the boat with the hired servants, and went after Him. My study bible says of this passage, "Time has elapsed and many events have occurred between the temptation of Jesus and the call of the first disciples. Jesus chooses simple fishermen as messengers of the divine gospel." What intrigues me, once again, in this passage, appears as a detail: "they left their father Zebedee in the boat with the hired servants." Repeatedly, Jesus' acts and the people who surround Him and make up His apostles and followers teach us about loyalty, community and family. The "hired servant" is a term Jesus will use to imply those without true faith, who may been seen by their lack of true love for the flock, for the followers or community of the Body of Christ. This passage implies nothing about the relationship of father Zebedee to his sons, but it tells us everything about the kingdom: that it will demand great loyalties, it will teach love on a new basis, it will come before all things and other relationships, it will define community. It will shake up our sense of how we relate to the world and to one another, our priorities, and how we "do business" in the world. The "good news" or "good message" is heard by those who can perceive the presence of the kingdom, even among us. My study bible also points out that this is not the first meeting of John and James Zebedee with Jesus. "They obey Him and immediately leave their nets because He has already established a relationship with them, and they trust Him." Trust is an important understanding of relationship in this kingdom. The Greek word for faith is the same as to trust. My study bible points out in this passage that "called suggests discipleship is an invitation issued by Jesus, the emphasis being on His initiative--the opposite of rabbinic discipleship, where the student took the initiative to follow the leader (rabbi). Jesus does not hesitate to include groups of friends and relatives among His disciples. Here are two sets of brothers, and the two families are friends, perhaps even relatives." To be called is also to be able to hear and to perceive a message. One must have ears to hear all of this!

Then they went into Capernaum, and immediately on the Sabbath He entered the synagogue and taught. And they were astonished at His teaching, for He taught them as one having authority, and not as the scribes. "The scribes," my study bible notes, "speak by virtue of their official role and scholarly education. They quote others, usually earlier, well-known teachers; at times they must be boring. Jesus speaks and acts by an inner, divine authority. He needs no credentials nor the renown of others to back Him up." There is an immediacy and a presence to Jesus, something felt and sensed in the power and authority with which He speaks. This backs up our sense of the perception of the kingdom that is at hand, that is present to us. We must be present to it.

Now there was a man in their synagogue with an unclean spirit. And he cried out, saying, "Let us alone! What have we to do with You, Jesus of Nazareth? Did you come to destroy us? I know who You are--the Holy One of God!" But Jesus rebuked him, saying, "Be quiet, and come out of him!" And when the unclean spirit had convulsed him and cried out with a loud voice, he came out of him. Then they were all amazed, so that they questioned among themselves, saying, "What is this? What new doctrine is this? For with authority He commands even the unclean spirits, and they obey Him." And immediately His fame spread throughout all the region around Galilee. My study bible says of this passage, "Jesus demonstrates His authority not only by His teaching, but by dealing powerfully with this unclean spirit (v. 23). Not one demon ever successfully resists His command. Here a spirit tries to command Jesus: Let us alone (v. 24). It does not work. Jesus responds with two commands: (1) be quiet, and (2) come out (v. 25). The unclean spirit has no choice but to obey Jesus because God has authority over these spirits. The demons recognize Jesus as God without having full understanding of what this means. But they do rightly fear that, with the coming of the Holy One (v.24), the time of their confinement has come." Personally, I'm always intrigued by the demons' response to Jesus. They know who He is. It is a kind of taste of the reality of the presence of this kingdom in our midst -- there is a spiritual reality that is at work amongst us and with us, only we need to be present to it to understand it. Here, the "unclean spirits" know who Jesus is, they recognize Him. While they create life difficulties for human beings, the saving power of Christ is an authority they cannot resist. The kingdom is at hand, and it is here to do its work with us and among us. Jesus will share His authority and power with us to help us in our lives, to give us strength to cope with our problems and difficulties. Being aware of that "present help" in all circumstances is a part of being present to the kingdom of God in our midst.

I have been thinking a lot about this sense of "being present" to the kingdom. I'm a practitioner of contemplative prayer, which one can find in various forms in Christian practice, both East and West. So, the question here is a very important one to me personally. What does it mean to be present to the kingdom of God? How does one practice repentance, or "change of mind" so that one is always aware of this presence at all times? Many contemplative techniques teach us about "mindfulness" - but to be present and awake, alert, to this kingdom and its reality is a very important historical part of Christian teaching that has come to us from the Gospels and the words of Jesus, who will teach His followers that they must remain alert, awake, and always ready for the kingdom (and His return). So these Gospel passages are in some sense a "wake up call" for all of us. What is this reality that is expressed through Jesus' encounter with the demons? Immediately after the revelation of the Trinity at His baptism (see yesterday's reading), Jesus is "driven into the wilderness" by the Spirit - and there He was tempted by Satan and at the same time ministered to by angels. So we have an important reality to understand, but it's not something that is far away. It is in our midst, and Jesus in His Person, in His incarnation in the world, brings us a physical presence that will remain through grace and the anointing of the world by the Spirit. It is all a grand "wake up call." Are we present to Its work in us and among us? Can we be awake enough to the present moment to understand it, and to perceive its ministrations for us? Can we allow it to help us and to be our strength in times of trouble and difficulties, and to help us with the problems that plague us as human beings? St. Paul will hear, in response to a prayer about his own infirmities, "My grace is sufficient for you, for my power is made perfect in weakness," and he will go on to say, "Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me." Let us understand, then, the power of this kingdom and its presence to us, and the meanings in this story. Can we be awake enough to respond, as do the first apostles? Can we hear the message and the call? Will we allow in this help, so that our weakness may be made strong in this power?

The beginning of the gospel of Jesus Christ, the Son of God

The beginning of the gospel of Jesus Christ, the Son of God. As it is written in the Prophets:

"Behold, I send My messenger before Your face,

Who will prepare Your way before You."

"The voice of one crying in the wilderness:

'Prepare the way of the LORD;

Make His paths straight.'"

John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan river, confessing their sins. Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey. And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose. I indeed baptized you with water, but He will baptize you with the Holy Spirit."

It came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove. Then a voice came from heaven, "You are My beloved Son, in whom I am well pleased." Immediately the Spirit drove Him into the wilderness. And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him.

- Mark 1:1-13

Today we begin the readings from the Gospel of Mark. Mark is called St. Mark the Apostle, and is also known as John Mark. What we know of this evangelist is that his mother's house was a meeting place for Christians in Jerusalem (as reported in Acts 12:12). John Mark worked with Paul and Barnabas in missionary work. At some point he departed from Paul and worked with Barnabas separately, but was later reconciled with Paul. Eventually, he also aided Peter (see 1 Peter 5:13). My study bible says that, according to tradition, Mark used Peter's teaching as the primary source for his Gospel, "adding to it his personal experience and other Church traditions." Most scholars seem to agree this was the first Gospel written; because there is a connection with Rome and no deliberate reference to the destruction of Jerusalem, it is often assumed that its date is before the siege of Jerusalem which occurred in 70 A.D.

The beginning of the gospel of Jesus Christ, the Son of God. As it is written in the Prophet: My study bible notes here that "Gospel refers not to Mark per se, but to the sacred story of the life, death and Resurrection of Christ, the good News of salvation in the Kingdom of God (Matt. 4:17, 23). Beginning refers to the opening events of the ministry of Jesus, namely, the preparatory activity of John the Baptist and the baptism and temptation of Jesus, the Christ, the Son of God." In some sense, this is the "beginning of the beginning," as this earliest-written Gospel starts the story with John the Baptist. At once we grasp the emphasis of the early church in this sense, that the story of Christ begins with His public ministry and especially with the work of the Spirit, grace working through the human beings that people this story, including the words of the prophets before John, and most specifically those of Isaiah.

"Behold, I send My messenger before Your face, who will prepare Your way before You." "The voice of one crying in the wilderness: 'Prepare the way of the LORD; Make His paths straight.'" My study bible suggests, "Prepare Your way: John the Baptist, the last prophet of the Old Testament period, fulfills prophecy and prepares the people of God for the Messiah's coming. Hearts are softened to receive the Light." The references for the fulfillment of prophecy are from Malachi (3:1) and Isaiah (40:3). John, called the Forerunner, is quite consciously the fulfillment of this prophecy of the one who comes before the Christ, or the "Anointed One."

John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. My study bible says, "Baptism . . . for the remission of sins (lit. 'to let go' of sins) is a major part of John's preparation of the people for Jesus' coming. Later, in Christian baptism, God not only forgives our sins, letting them go, but He also brings us into union with Christ (see Rom. 6:5)." It's an interesting understanding, in the Greek, to tie in the word for repentance, metanoia or "change of mind," with the word aphesin, translated as "remission." As my study bible notes, it literally means to "let go" of something, to let it fall away in a sense, release from grasp or hold. So, to "change our minds" has everything to do with forgiveness as a letting go, something to which we no longer cling and is no longer, in this sense, a part of who we are. This is to be reborn in a truly deeply spiritual sense, in our heart and soul. When we pray "forgive us our debts as we forgive our debtors" we also pray for this same sense of letting something go (and again, "forgive" in the Lord's Prayer is from the same Greek verb) - taking it off the books, releasing it from our grasp or possession. In this sense, it is releasing control to God.

Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan river, confessing their sins. My study bible notes that the phrase all the land of Judea . . . went out to him "indicates the sweeping impact of the ministry of John the Baptist. He is perhaps the leading religious figure outside of official and rabbinic Judaism." John's ministry is powerful and he cuts a great figure in his time. Many of John's disciples will come to be Jesus' apostles. It tells us of the time, the expectation and the hope of Israel in its political, social, spiritual situation.

Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey. This is another sign, that tells us something about John the Baptist. His clothing is similar to that of Elijah as described in 2 Kin. 1:8. Jesus will declare that John fulfills the prophecy of Elijah's return before the Christ. This verse also tells us something about John's purity of dedication to God, and to his mission to proclaim the coming of the Messiah. No social position stands in the way of his complete dedication to God.

And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose. I indeed baptized you with water, but He will baptize you with the Holy Spirit." My study bible notes here that, "Baptism with the Holy Spirit means that only Christ, the Son of God, fully possesses and gives the Spirit. So to receive the Spirit we must be baptized in Christ and adopted as children of God (see Gal. 3:27; Eph. 1:5). In adoption, Christians become anointed ones; it was of these God said, 'Do not touch My anointed ones' (Ps. 105:15)." John prepares all for something beyond what can be understood or obtained through his baptism - for the baptism of the Spirit. This tremendous event, experienced through Christ's Passion, death and Resurrection, is foreshadowed through the good news of John and his preparing ministry for all.

It came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove. My study bible suggests that since John and Jesus were related through their mothers (see My soul magnifies the Lord), perhaps they were already acquainted in adulthood. There is a note on verse 10 which I will repeat: "By saying that He came up from the water, Mark suggests Jesus was immersed in water. Christ's rising from the water is symbolic of His Ascension, since the same Greek verb (anabaino) is also used to refer to that event (John 3:13; Acts 2:34; Eph. 4:8-10). The Church Fathers taught that in coming up, He lifts the whole world with Him. The Spirit descending upon Him foreshadows the Spirit's descent upon the first Christians at Pentecost (Acts 2:1-4). Like a dove does not mean the Holy Spirit is incarnated as a dove. Rather this is a special sign indicating the presence of the Spirit. A dove symbolizes purity, peace and wisdom." What I find particularly remarkable about what we can read into these passages are all the echoes found within them. We have testimony upon testimony, and reflections of what is come, even in the fulfillment of prophecy that has already comes centuries before. Expectation, fulfillment, awaiting, longing and testimony are all combined and reflected upon one another here in this first act of public ministry, "the beginning," and the meeting of John and Jesus.

Then a voice came from heaven, "You are My beloved Son, in whom I am well pleased." My study bible says that "the voice of God the Father from heaven makes Jesus' baptism a manifestation or epiphany of the Holy Trinity. The Father is not adopting Jesus as His Son, but proclaiming that He is and always has been His Son. This divine proclamation, combining a messianic psalm (Ps. 2:7) with the first song of the Suffering Servant of the Lord (Is. 42:1), reveals who Jesus is. Thus Jesus' baptism anticipates His Transfiguration and Resurrection, the dawning of the new creation." The truth, here, is quite simple. Jesus is the Son, in the eternal sense of heavenly time: He is and was and is to come, as quoted from Rev. 4:8. This is the testimony of God the Father.

Immediately the Spirit drove Him into the wilderness. And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him. My study bible has a lengthy note here which I feel is worthwhile to repeat: "As Jesus' baptism is the first revelation of His divinity, so His temptation inaugurates His role as the 'Lamb of God' (John 1:29, 36), the suffering and obedient Son of God whose destiny is the Cross by God's will. Forty days echoes the forty years of Israel's temptations in the Old Testament and becomes the basis for the forty-day period of Great Lent in later Christian tradition. Being with the beasts and served by the angels suggests a relationship between Christ and Adam, Christ being the New Adam. Even if we are subjected to evil, (the demons, the beasts,) God will never desert us as we struggle toward Him. The Church Fathers believed meditative seclusion is (1) conducive to freer communion with God and (2) effective preparation for great tasks ahead." Jesus' life will not be simple nor filled with ease, but rather one of great challenges. As His disciples, we turn to His example to teach us about how we live our lives. As His followers, we understand ourselves to be or to become servants in this ministry. And, like Him, we understand ourselves to be ministered to by the servants of God, the angels, and the grace of the Spirit, and the word of all those who have come before us and in whose words we read this testimony - and to which we may add our own.

There is so much in today's reading that it is hard to contain it in one blog post, one commentary. I am struck by the echoes that reflect through time: the prophecy repeated by John the Baptist, the reflection of prophecy in the revelation at the Baptism of the Trinity Itself, the Three Persons of Father, Son and Spirit, and the power in this beginning of Jesus' ministry. There is much testimony here: of John the Baptist, the prophets reflected through Him (Isaiah, Malachi, Elijah), of the sign of the dove as Spirit, and of the voice of the Father. All are reflections upon reflections that teach us about the Eternal Present: it permeates and pervades our lives, it may "break through" at any moment, it is reflected in testimony through us in the present day, through the ancient words of the prophets, through those who people this Book, this Gospel, this story. And they are the words and testimony to which we may add our own. Jesus is immediately sent into the wilderness, just as John is a picture of a man from the wild with his camel skin clothing, leather belt, and food from the wild, in order to more perfectly communicate with the Father, to understand His mission, to face the realities with which His mission will be confronted and the choices He will have to make. As Jesus faces Himself and the temptations put before Him, so we are all called to do the same. I go back to the important teachings of John about sin: we repent or "change our minds" in order for our "debts" to be let go of, written off, as we do the same in our own books for others in the important process of forgiveness. In order to be closer to God, we relinquish control to God, of judgment of good and evil, and we ask God to give us our best choices as servants, as He did. Can you do the same? Can we all add our voices to testimony, to God's work in the world and the grace that permeates every moment of our life? The great gospel of the good news begins here in Mark, and continues today with us.