This is My beloved Son. Hear Him!

Now after six days Jesus took Peter, James, and John and led them up on a high mountain apart by themselves; and He was transfigured before them.  His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.  And Elijah appeared to them with Moses, and they were talking with Jesus.  Then Peter answered and said to Jesus, "Rabbi, it is good for us to be here; and let us make three tabernacles:  one for You, one for Moses, and one for Elijah" -- because he did not know what to say, for they were greatly afraid.  And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son.  Hear Him!"  Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.

Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of man had risen from the dead.  So they kept this word to themselves, questioning what the rising from the dead meant.  And they asked Him, saying, "Why do the scribes say that Elijah must come first?"  Then He answered and told them, "Indeed, Elijah is coming first and restores all things.  And how it is written concerning the Son of Man, that He must suffer many things and be treated with contempt?  But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him."

- Mark 9:2-13

Yesterday, we read that Jesus and His disciples went to Caesarea-Philippi.   On the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.  And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."  When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it.  For what will it profit a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For whoever is ashamed of Me, and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."  And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."

 Now after six days Jesus took Peter, James, and John and led them up on a high mountain apart by themselves; and He was transfigured before them.  His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.  My study bible tells us: "The transfigured radiance of Christ is His uncreated glory, a saving revelation at the heart of the Christian experience (2 Pet. 1:16-18).  The Transfiguration assures the disciples that the Messiah, who is to suffer, is also Lord of Glory (see 1 Cor. 2:8).  Only His third-day Resurrection is a greater sign of His divinity than is His Transfiguration."  We recall that in yesterday's reading (see above), Jesus' last words speaking of "some standing here who will not taste death till they see the kingdom of God present with power."  This can refer to many things (such as, for example, the events of Pentecost), and some commentators refer to this next chapter of the Transfiguration as a possible reference for these words.

And Elijah appeared to them with Moses, and they were talking with Jesus.  Then Peter answered and said to Jesus, "Rabbi, it is good for us to be here; and let us make three tabernacles:  one for You, one for Moses, and one for Elijah" -- because he did not know what to say, for they were greatly afraid.   My study bible says, "Although Christ is addressed as Rabbi, He has not passed through a rabbinical school, and His ministry has clearly gone beyond the established function of a rabbi, which was to teach.  This title shows the Master-disciple relationship between Christ and the Twelve.  Peter recognizes Moses and Elijah, representing the Law and the Prophets, who appear with Jesus.  This is a glimpse of the glory that is to be revealed (Rom 8:18), where introductions will not be needed."  In the Jewish spiritual tradition, an important feast day is Sukkot (also called the Feast of Booths or Feast of Tabernacles), which is the feast of the Coming Kingdom.  During this festival is commemorated the events of Israel wandering in the wilderness, and living in tents or tabernacles (σκηνή or skenē in the Greek).  So, Peter's "distracted" words at least have a reference we can connect with this overwhelming awe- and fear-provoking scene in which the Kingdom is clearly present in its glory and personages from Israel's history.

And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son.  Hear Him!"  Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.  My study bible says here:  "A cloud is sometimes the sign of a theophany, the presence of God the Father.  This revelation is for the benefit of the disciples, that their faith should be firm.  For they are called to believe not only in Christ but in what is to come, the eternal Kingdom.  The Greek verb for hear is in the present imperative form, meaning 'listen always.'" 

Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of man had risen from the dead.  So they kept this word to themselves, questioning what the rising from the dead meant.  My study bible tells us that Christ's Resurrection is required for full disclosure of the messianic secret and for full understanding of messiahship.  In recent readings, we've observed repeatedly how Christ takes great care to keep this secret guarded until He can reveal Himself and His true nature in accordance with the Father's will, in the proper ways for our understanding.  He takes great care that this mission with which He is entrusted as Incarnate Lord reveals what it is meant to -- and not left simply to popular understanding and expectation.  We note that this revelation is meant for the disciples as well, who have no idea about the Resurrection to which He refers until the time it happens, and afterward.

And they asked Him, saying, "Why do the scribes say that Elijah must come first?"  Then He answered and told them, "Indeed, Elijah is coming first and restores all things.  And how it is written concerning the Son of Man, that He must suffer many things and be treated with contempt?  But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him."  My study bible says, "The return of Elijah, expected as a preparation for the Messiah, has already been fulfilled through John the Baptist."

A lot has been made of the various elements of God's presence.  There are the signs of glory, of light.  There is the cloud that overshadows them, similarly to the cloud that appeared on the mountain into which Moses entered.  The person of the Lord is also referred to as the "face" of the Lord.  But here, and elsewhere, we focus on another significant aspect of God's presence and revelation, and that is the voice of the Father.  There another "famous" occasion on which we learn about the voice of the Father and that is at the time of Jesus' baptism in the Jordan, in another revelation of God or Theophany.  The verb for "hear" in the Greek means both listen and hear.  It's the same word used in the imperative command we read in today's reading that comes from this voice from heaven:  "Hear Him!"  which means to listen to Him always.  This is a command not simply for Peter and James and John but for all of us, always.  The voice is an important word for us to understand; from this voice come all commands, and the words that form the teachings of the Law and the foundations of what we know, the voice that informs the prophets, the voice of the law written in our hearts, the words that the true spiritual "ears to hear" can heed.  It is the voice that comes from the Word and gives us the word, and that spoke all things into existence.  There's a further important reference to voice that we discussed in Wednesday's commentary, and that is found in John's Gospel.  Jesus tells the religious leadership there, "My sheep hear My voice, and I know them, and they follow Me."  In another revelation about God and Messiah or Christ ("Anointed One"), He tells them, "I and My Father are one,"  the statement that will result in His crucifixion.  So voice becomes a very important aspect of the presence of God, the ways by which we know God and the revelation of God as Trinity.  His sheep are those that respond from the heart to this voice heard in the heart, with belonging and love and trust.  Voice becomes the bridge by which He communicates that "He knows them," and by which "they follow Him" when they hear Him.   So let us understand the prophet Isaiah's words better, as they are so often quoted by Jesus, when He says, "He who has ears to hear, let him hear!"  Let us understand the importance of voice, and of listening always, God the Father's command to us to "Hear Him!"

Who do men say that I am?

 Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."

When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it.  For what will it profit a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For whoever is ashamed of Me, and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."

And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power." 

- Mark 8:27-9:1

 In yesterday's reading, we first read that the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  but He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."   And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And o you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?"  And they said, "Seven."  So He said to them, "How is it you do not understand?"  Then they went to Bethsaida, where a blind man was brought to Him, and they begged Jesus to touch Him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."

 Now Jesus and His disciples went out to the towns of Caesarea Philippi; . . .  My study bible has several notes on today's passage, and I'll endeavor to quote them for the information they give us.  Here, it notes, "Caesarea Philippi, a major city rebuilt by Herod's son Philip, who named it after Tiberius Caesar and himself, was located some 20 miles north of the Sea of Galilee.  Jesus chooses this Gentile area to challenge His disciples with the messianic question in private, apparently wishing to avoid popular repercussions among Jews."

. . . and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.  My study bible notes here:  "Peter, on behalf of the disciples, confesses Jesus as the Christ.  The Hebrew equivalent of Christ is 'Messiah,' meaning 'the Anointed One.'  Because this title was fraught with popular nationalistic misunderstandings, Jesus uses it only rarely, but accepts it when questioned at His trial before the Sanhedrin (Mark 14:61, 62).  The understanding of Christ's identity cannot be gained through human reason; nor do miracles divulge it.  It comes only by revelation from the Father in heaven (Matt. 16:16, 17)."  Recently, we've observed in Mark's gospel the many expectations people have of the Messiah, and how Jesus has sought to keep His identity secret, even the miracles He has performed, by forbidding the healed to speak of them.  We can see the glimpses of revelation even in the various answers the disciples give as to who people say Jesus is.  We have also been told, for example, that Herod fears Jesus is John the Baptist returned from the dead.  But over and over again the message is clear to us that Jesus' ministry is to have a specific purpose and meaning in its revelation of just who and what the Christ is.  He is not to cater to popular expectation and understanding, and in this same purpose, He will not provide anyone with a sign despite their demands (see yesterday's reading). 

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  Here, my study bible says, "Son of Man is a veiled Old Testament messianic title (Daniel 7:13) which Jesus uses frequently as it is more suitable than 'the Christ' for this stage in Jesus' ministry.  Jesus must suffer:  This is the inscrutable divine will, and the very heart of His redemptive work.  Suffering marks Jesus' redefinition of messiahship (see Isaiah 53).  Peter is shocked by this unprecedented notion.  But Jesus is preparing His disciples -- and Christians today -- for adversity."   Again, we are treated to waves of revelation about Messiah, unpleasant, unexpected, unthinkable.  But they are things that must be accepted.  What Messiah does, and who Christ is are things that are not ours to name nor to control, and, as my study bible puts it, how Christ works in our own lives is something that remains in this category -- outside of our control and expectations.  We can be sure that even though we may deal with suffering in this world, we live in relationship of love to Christ, and it is that love that shapes and forms our identity in Him, as bearers of His love.

But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."   A note here reads, "Peter unknowingly serves the intent of Satan rather than the plan of God in attempting to lead Jesus away from the path of suffering."  We see who is clearly in the lead; Marks' gospel teaches us in so many ways about our own expectations of our faith, and our trust in Christ. Jesus has to turn around to face Peter and to tell him, "Get behind Me."  It is Christ who leads us, not we who determine how Christ will lead our lives and our discipleship with Him.

When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me."  My study bible says here, "After Peter's confession, Jesus injects a new, solemn tone into His ministry by speaking about suffering and by teaching the people and the disciples the cost of discipleship:  self-denial, carrying one's cross (a symbol of suffering), and obedience to Christ.  By saying let him deny himself, and take up his cross, Jesus means His followers should separate themselves from their sins and from the inclination of their hearts towards evil (Gen. 8:21), crucifying the flesh with its passions and desires (Gal. 5:24)." 

"For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it."  My study bible says here:  "To save one's life means to base one's earthly life on self.  This is the opposite of self-denial, and ultimately results in the loss of eternal life.  To lose one's life is to accept suffering and sacrifice for the sake of Christ and His Kingdom, which ultimately brings salvation.  Discipleship is costly; it requires giving up all claim to everything the world holds dear." 

"For what will it profit a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For whoever is ashamed of Me, and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."  Another note reads:  "Soul (Gr. psyche), also translated 'life' (v. 35, [above]), can refer to our spiritual nature or the whole human being.  Nothing is more valuable to us than our souls."

And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power." My study bible says, "The kingdom of God present with power is connected to the previous words about the Son of Man coming in glory (8:38).  A foretaste of this glory is granted at the Transfiguration, which anticipates future revelatory moments of God's great power:  the Resurrection of Christ and Pentecost, as well as the consummation of the Kingdom."  Jesus connects our souls with this eternal Kingdom and its presence in the world.  We wish to have the fullness of our own lives present with the fullness of this Kingdom. 

I've found often in my life that suffering comes because of an endeavor to do the right thing; or rather, while I endeavor to follow Christ's teachings I still may suffer great injustice at the hands of those who don't care, or who may be tremendous hypocrites in their piety.  Perhaps as a result I have to learn to live without some things I counted on, and even cherished.  This is my experience, and I think in a certain sense it reflects the experience of countless Christians who also follow in the shadow of the Cross of Jesus who is ultimately the model for all those who "take up their cross."  In other words, we may suffer in an imperfect world, one in which the "strong man" still holds sway in a certain sense, and we may suffer for the Kingdom.  But I feel there is a great difference between "business as usual" or, if you will, life as usual among those who practice deceit or injustice or other forms of cruelty, and in that place where we endeavor to meet any form of oppression or injustice or suffering (such as we see in the Gospels) with Christ's way for us to go through that suffering.  If we are truly "God-bearers" or participants in the life of the Kingdom to whatever extent we are capable in our faith, then that creates a "new" dynamic in the world.  I believe that taking up one's cross in such circumstances is really following Christ in the sense that we actively exchange one "worldly" way of life for another, for the work of the Kingdom that Christ promises us.  In that sense, we become Kingdom-bearers into the world, true disciples.  Thus our souls are magnified; we are related in Christ to the rest of the world.  We can still bear His love and righteousness.  This is not easy; often we may be disappointed.  But ultimately to bear that cross becomes a life of love, of service to something that unites us in love to the things that give us life in abundance, and a depth of faith that teaches us what God's love is all about.  So let us understand that suffering -- as we live in an imperfect world -- may take all kinds of forms in our lives.  But to take up His cross is to respond as He asks of us, and to be united to His love in the process.  We just may find our souls uplifted with an abundance of life that we can't quite explain to those who may wonder, even as we give up some cherished beliefs or expectations along the way.  The Cross becomes an exchange, a greater gift whose effects we can't predict. 

I see men like trees, walking

 Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  but He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."

And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And o you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?"  And they said, "Seven."  So He said to them, "How is it you do not understand?"

Then they came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."

- Mark 8:11-26

In yesterday's reading, we read about a second feeding in the wilderness of great crowds by Jesus.  In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat.  And if I send them away hungry to their own houses, they will faint on the way, for some of them have come from afar."  Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?"  he asked them, "How many loaves do you have?"  And they said, "Seven."  So He commanded the multitude to sit down on the ground.  And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them, and they set them before the multitude.  They also had a few small fish; and having blessed them, He said to set them also before them.  So they ate and were filled, and they took up seven large baskets of leftover fragments.  Now those who had eaten were about four thousand.  And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.

 Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  but He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."  Once again, Mark's gospel makes us aware that the religious leadership is also aware of Jesus and His ministry, but they are looking for ways to accuse Him.  Already they have asked why His disciples do not follow the tradition of the elders, and received a deep criticism and accusation of hypocrisy from Jesus in His teaching to them about the laws of God and the laws of men.  He accused them of being worthy of the words of the prophet Isaiah.  Here those in leadership seek a sign, a proof from Jesus of the identity they can clearly discern in His ministry and popularity.  My study bible tells us:  "A sign from heaven is an indisputable, spectacular act, the kind Jesus rejected in His temptations [Matt. 4:6,7, Luke 4:9].   Jesus has given countless signs by this time:  causing the blind to see, the lame to walk, the deaf to hear, the dumb to speak, and the dead to rise.  But these are not good enough for the Pharisees.  Jesus sighed deeply, for they seek a sign out of hardness of heart, daring Jesus to force them to faith."

And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  Now we are on the northern shore of the Sea of Galilee, not far from Bethsaida, says my study bible.  All along Mark's gospel Jesus has been traveling back and forth across this sea, and some powerful incidents have occurred in this place on the sea.  Jesus has been going back and forth, across and up and down, to different regions consisting of different populations, some Gentile, others native Jewish territory and headquarters for His ministry, some mixed regions such as the Decapolis.  My study bible says about Jesus' words here:  "Leaven is frequently (but not always) a negative image in Scripture, symbolizing evil.  Here it represents the erroneous understanding and evil intent of the Pharisees and Herod Antipas.  Though they completely misunderstand the revelation of God in Christ, the Pharisees influence the people.  Their teaching is like leaven; it permeates the whole.  Their blatant legalism and hypocritical actions damage those who listen to them."

But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And o you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?"  And they said, "Seven."  So He said to them, "How is it you do not understand?"  My study bible notes here:  "Jesus is concerned about His disciples.  Men who do not yet understand the Lord's provision for them in the feeding of the five thousand and the four thousand are men whose hearts are still hardened.  Discipleship without an understanding of Christ is unthinkable."  What I find remarkable about this passage is first of all its humor:  the disciples mix up His reference to the "leaven of the Pharisees" with an anger that they forgot to bring bread!  It teaches us something about ourselves.  How is it that the Pharisees are faulted for failing to understand, yet also we find the disciples don't understand as well, and Jesus says their hearts are hardened?  There is a depth to faith that perhaps we can't touch the roots of; this is a place in us that God understands and requires God's discernment and judgment.  Although they are not perfect, they are the ones He has chosen to carry His message, and enlightenment will come to them.  It teaches us about ourselves and our own faith.  What He criticizes in the leadership is their hypocrisy.

Then they came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."  My study bible says here:  "Jesus leads the man out of the town, to a private place once again, for another special healing.  [See the healing of the deaf and mute man in Monday's reading.]  This man is healed in stages, just as our ability to know God grows gradually.  Again, He wishes His messianic secret not to be revealed)."

Today we learn about "learning" and about "understanding."  Why are the Pharisees and Herod criticized for their "leaven" or seeking a sign to convince them about Jesus when His own disciples do not understand Him, misunderstand His words, and cannot even remember the spectacular works of feeding thousands in the wilderness?  It is a kind of paradox that is posed in the Gospels, but one that captures our attention and asks us to think about it.  As followers of Christ, we liken ourselves to the disciples, we like to think of ourselves as disciples.  So what is this difference between those who seek a sign and the ones who've witnessed but still don't understand?  I can think of a few differences for myself.  First of all the Pharisees are those trained in Scripture; they are aware, as the disciples who are mostly unlearned men are not, of the things that Jesus does that are reflected in Scripture and in prophecy.  Feeding thousands in the wilderness is an answer to a question posed in Scripture and quoted in my study bible in yesterday's commentary.  The disciples asked, "How can one satisfy these people with bread here in the wilderness?"  Psalm 78, recounting the experience of Israel, the people of God, asks, "Can God prepare a table in the wilderness?"   The experts in Scripture, the Pharisees, have a particular responsibility for what they know, and yet they are criticized deeply by Jesus for their hypocrisy, and here in their demand for a sign.  This Messiah will spread His ministry in the way that He is called to by the Father, not by those who tempt Him to give them proofs, a sign.  Faith works differently, and it is there we go for the difference.  Although Jesus criticizes His disciples for failing to understand that which has been obviously revealed to them, and He asks about their hardened hearts which do not open the capacity for understanding, He knows them better than they know themselves.  He is aware of the depth of the place from which real faith comes, the place where "His sheep hear His voice."  It is this place in us that responds to His ministry, whether it be then at the time of His Incarnation or now, and that is the place He knows better than we do.  I can't trace the depth of faith in myself nor where it comes from; I only know it is there, a kind of love that abides and grows.  So what is the difference between faith that isn't perfect in its understanding, and seeking a sign?  The analogy is right here in today's reading, given to us by Mark, as pointed out in the notes of my study bible.  The formerly blind man says, "I see men like trees, walking."  This puts me in mind of the stick figures that children draw before they become more aware of form and figure and shape, and capable of drawing in more sophisticated ways.  So we are like children, and we grow in understanding in our faith.  In the miracles of healing of sight in today's reading, and hearing in a previous reading, we see some similarities.  Jesus takes both apart, and both are touched by Him in ways and for reasons we perhaps can't understand.  But it is the connection of faith we see in that touch, that comes in private and in the heart, to open our eyes and ears of spiritual understanding and power.  The leaven He warns us about demands visible proofs and signs.  Where is the understanding of your heart in the place of love and recognition of His voice?

How can one satisfy these people with bread here in the wilderness?

 In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat.  And if I send them away hungry to their own houses, they will faint on the way, for some of them have come from afar."  Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?"  he asked them, "How many loaves do you have?"  And they said, "Seven."  So He commanded the multitude to sit down on the ground.  And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them, and they set them before the multitude.  They also had a few small fish; and having blessed them, He said to set them also before them.  So they ate and were filled, and they took up seven large baskets of leftover fragments.  Now those who had eaten were about four thousand.  And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.

- Mark 8:1-10

In yesterday's reading, we read that Jesus went to the region of Tyre and Sidon, on the coast of Palestine.  And He entered a house and wanted no one to know it, but He could not be hidden.  For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet.  The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.  But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs."  And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs."  Then He said to her, "For this saying go your way, the demon has gone out of your daughter."  And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.  Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee.  Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him.  And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue.  Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened."  Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly.  Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it.  And they were astonished beyond measure, saying, "He has done all things well.  He makes both the deaf to hear and the mute to speak."

 In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat.  And if I send them away hungry to their own houses, they will faint on the way, for some of them have come from afar."  This is similar to what happened in an earlier incident, in which Jesus fed five thousand men (and more women and children) in a deserted place far from cities.  In this case, we observed again Jesus' compassion and also the deep hunger and thirst of the crowds for the teachings He has to offer.  They have been with Him already three days, with nothing to eat, just to attend to His teaching and preaching.  In the earlier similar incident, we were told that Jesus had compassion because they were like sheep not having a shepherd.  Here in the region of the Decapolis their devotion is so great they have gone with Him three days and now have nothing to eat.

Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?"  he asked them, "How many loaves do you have?"  And they said, "Seven."  So He commanded the multitude to sit down on the ground.  And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them, and they set them before the multitude.  They also had a few small fish; and having blessed them, He said to set them also before them.  So they ate and were filled, and they took up seven large baskets of leftover fragments.  Now those who had eaten were about four thousand.  And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.  A note here in my study bible reads, "Mark here reports a second feeding of a multitude, which now includes many Gentiles in the region of the Decapolis, southeast of the Sea of Galilee.  To feed the hungry in the wilderness is a messianic sign, fulfilling the prophecy, 'Can God prepare a table in the wilderness?  . . . Can He give bread also?' (Ps. 78:19, 20).   This miracle has special significance:  seldom does Jesus refer back to a miracle He has performed, but to the feeding of the four and five thousand He does (Mark 8:19-21)."

In this second feeding miracle, we look at some of the numbers for symbolism.  This time there are seven large baskets of leftover fragments; in the feeding of the five thousand there were twelve, one for each Apostle.  In the number seven, we read a traditional understanding of "completeness."  Here in the Decapolis, there is an underlying theme that continues in Mark that this gospel is to go to the whole world, it cannot be contained (see yesterday's reading).  It is a cosmic gospel, meant for the whole world, and Jesus' divine power is a cosmic power, a universal one, which will be implied in His Ascension, after Pentecost.  Four thousand is a number that also implies a worldly abundance of community, a gospel that cannot be hidden nor contained, but must go everywhere, and there is more than enough for this fullness of community that will continue to go around the world in the seven large baskets of leftover fragments.  We see for the second time a foreshadowing of the Eucharist, only this time this Eucharist is among mixed peoples including Gentiles in the Decapolis -- a region of ten cities among the Semitic peoples but having Greek and Roman origins and culture as well.  This makes it an entirely "worldly" region, something we can relate to in our world that has grown so much smaller in this beginning of the third millennium of Christianity, in a world connected by communications that allow this blog to be read all around the world.  We are familiar with "mixed cultures" and influences.  In yesterday's reading, we read that although Jesus commanded people to tell no one about His healing miracles, it simply could not be contained.  The more He commanded them, the more they proclaimed it.  Today this gospel of Jesus Christ continues to be proclaimed, and it is proclaimed in places everywhere, connected by internet and communications that increasingly link us all in the same place.  Let us consider what it is to feed our hunger and thirst from this same place, from the love and truth of Christ, and what it means that we all go to the same Teacher.  He is yet feeding us, and giving us what we need, responding to us when we are like sheep not having a shepherd, and full of compassion.  Let us consider our great Shepherd, who holds us all in His love, and gathers us to Himself, bringing us all together.  We remember the words of St. Paul, as they apply to this miracle in the Decapolis, as they apply to us today:  "Do not lie to one another, since you have put off the old man with his deeds, and have put on the new man who is renewed in knowledge according to the image of Him who created him, where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all"  (Colossians 3:9-11).  Christ is all in all, and this continues to be our truth, even as the world becomes closer and closer, as His words teach us even more powerfully about community than ever before.  He is with us in our wilderness, He is all in all in the vast community of the entire world.

He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it

 From there He arose and went to the region of Tyre and Sidon.  And He entered a house and wanted no one to know it, but He could not be hidden.  For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet.  The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.  But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs."  And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs."  Then He said to her, "For this saying go your way, the demon has gone out of your daughter."  And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee.  Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him.  And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue.  Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened."  Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly.  Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it.  And they were astonished beyond measure, saying, "He has done all things well.  He makes both the deaf to hear and the mute to speak."

- Mark 7:24-37

In Saturday's reading, the Pharisees and scribes had come down from Jerusalem to see Jesus.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.   When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:  'This people honors Me with their lips, but their heart is far from Me, and in vain they worship Me, teaching as doctrines the commandments of men.'
"For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."  He said to them, "All too well you reject the commandment of God, that you may keep your tradition.  For Moses said, 'Honor your father and your mother,; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down.  And many such things you do."   When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.  If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning the parable.  So He said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and it is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within and defile a man."

From there He arose and went to the region of Tyre and Sidon.  And He entered a house and wanted no one to know it, but He could not be hidden.  Jesus goes north into Gentile territory.  These are Gentile cities on the coast of Palestine.  In previous readings last week, we read that Jesus wanted to be apart with His disciples, so they could rest.  But thousands followed Him and anticipated where He was going in the boat, thus resulting in the feeding of the five thousand and more.  The text says He simply could not be hidden, even He seemingly did not have the power to conceal Himself; this gospel cannot be hidden.

For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet.  The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.  But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs."  And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs."  Then He said to her, "For this saying go your way, the demon has gone out of your daughter."  And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.  We remember we're in Gentile territory.  Jesus' primary mission is to the Jews, but this exceptional encounter comes in Mark's gospel after several forays into Gentile territory.  This Gentile woman comes seeking Jesus although He wants to be hidden, and in a traditional perspective, this teaches us about perseverance.  Specifically, it is often interpreted as teaching us about perseverance in prayer.  My study bible suggests:  "Jesus resists her, not to make her persuade Him, but to test her faith.  Such persistence the Lord seeks from all."  We remember Jesus' role in this Gospel, as the stronger man who comes to liberate people from the "strong man" (Satan) that binds them. So His power responds to her faith, though she has been tested for the depth of that faith.  She comes home to find her daughter well, liberated from that which afflicted and oppressed her.

 

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee.  Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him.  And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue.  The Decapolis was a region of ten cities of mixed population, but centers of Greek and Roman culture and history; each semi-autonomous in rule.  So once again, we're in a Gentile territory, although communities of Jews are also there.  My study bible notes here:  "Jesus heals in various ways.  Sometimes He speaks a word, sometimes He commands people to act, sometimes He touches people.  Here He takes a man aside for a private and unusual act of healing.  The ways of God at times do not make sense to us, not because He is illogical, but because His nature transcends our capacity to understand."  

Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened."  My study bible notes, "Looking up to heaven is a sign of intimacy with the Father in prayer.  He sighed out of deep compassion for the man's pitiful condition."  This is an extraordinary healing; we must keep in mind the power involved in the perspective of an ancient people to heal an impediment such as this one.  Isaiah predicted of the Messiah:  "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped."

Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly.  Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it.  And they were astonished beyond measure, saying, "He has done all things well.  He makes both the deaf to hear and the mute to speak."  My study bible says, "Here Jesus' attempt to keep His messianic identity secret is foiled by the people's enthusiasm.  The gospel is so powerful that it simply cannot be contained."  Neither can this mute man's tongue be "contained" any longer in the liberating presence of Christ.  The "impediment" of the tongue is a "bond" or "chain" that is loosed.  And again, even here in a mixed culture, Gentile territory, the gospel news cannot be hidden, despite Jesus' own commandments. 

We get a sense of events taking their own turn today, seemingly in contradiction to Jesus' own wishes and desires.  It's as if there is a hidden and mysterious hand of the Father at work.  But we simply don't know.  The scripture tells us about Jesus' commands and desires, but it shows us that nothing about Jesus now can be hidden.  He Himself is in some sense compelled to become public.  People seek Him out when He wants to be hidden, and the good news is proclaimed when He wants it to be kept a secret.  We've just read in the previous reading about how conflict is coming with the religious establishment in Jerusalem; perhaps Jesus wants time, as much as possible, for the foundation of His ministry and mission before religious and messianic expectations are stirred that He knows will come in time.  But these are guesses.  What we understand is that this gospel cannot be contained, just as Jesus' power unlooses the bonds of the enemy, and liberates people from their chains and oppression.  This power is at work despite His protests to keep it secret, and it is secret in plain sight for all peoples:  in Gentile territory, in mixed territory, and for "the children."  It's a sign from the Gospel that tells us that this liberation is far too big simply for one people or one lineage:  it's a heritage that belongs to the whole world because it is in fact a cosmic or universal power coming into the world, and it simply is too great to be contained.  God comes to us incarnate in the form of one Man, Jesus, but God's power is absolute, universal, beyond all bounds that we know, boundaries and limitations do not apply.  In fact, a great mystery is at work, far greater than anything we can know.  It comes to liberate and it cannot be bound itself.  It will always surprise us, and grow beyond what we can know or predict, and take forms we can't of ourselves control.  It is like the mustard seed, to which Christ Himself likened it.  When we treat it as anything less than an astonishing power, we may be in for a surprise ourselves and make a great mistake.  It is here to liberate, and cannot be contained itself.

This people honors Me with their lips, but their heart is far from Me, and in vain they worship Me, teaching as doctrines the commandments of men

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.   When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:

'This people honors Me with their lips,
But their heart is far from Me,
And in vain they worship Me,
Teaching as doctrines the commandments of men.'

"For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."

He said to them, "All too well you reject the commandment of God, that you may keep your tradition.  For Moses said, 'Honor your father and your mother,; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down.  And many such things you do."

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.  If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning the parable.  So He said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and it is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within and defile a man."

- Mark 7:1-23

In yesterday's reading, we read about another journey across the sea (of Galilee).  This time the disciples were sent across alone, without Jesus.  Now when evening came, the boat was in the middle of the sea; and He was alone on the land.  Then He saw them straining at rowing, for the wind was against them.  Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by.  And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled.  But immediately He talked with them and said to them, "Be of good cheer!  It is I; do not be afraid."  Then He went up into the boat to them, and the wind ceased.  And they were greatly amazed in themselves beyond measure, and marveled.  For they had not understood about the loaves, because their heart was hardened.  When they had crossed over, they came to the land of Gennesaret and anchored there.  And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was.  Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment.  And as many as touched Him were made well.

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.   When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  Mark gives us the Jewish background of some of the criticism of Jesus and His disciples.  It's interesting to see that as the Gospel has just taken us into Gentile territory for the second time, where Jesus has found great faith and worked many healing miracles, Mark explains Jewish custom and tradition for a Gentile audience.

He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:  'This people honors Me with their lips, but their heart is far from Me, and in vain they worship Me, teaching as doctrines the commandments of men.'  For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."  Jesus begins a response to the criticism via His own criticism of how these men in leadership practice their religion:  they neglect the things of God in Jewish spiritual heritage, and instead hold "the tradition of men."  His criticism is of their hypocrisy, and Isaiah the prophet's words are the words He uses to make His point.

He said to them, "All too well you reject the commandment of God, that you may keep your tradition.  For Moses said, 'Honor your father and your mother,; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down.  And many such things you do."   My study bible has a rather long note here:  "The issue here is not Jewish customs or traditions.  Jesus does not prohibit them.  At issue is the raising of human tradition over the tradition or commandment of God.  The tradition of the elders is a body of interpretations of the Law handed down orally, which for the Pharisees and the scribes is as authoritative as the written Law of Moses.  According to this tradition, purification -- cleansing oneself from defiling contact with Gentiles or sinners -- occurs by the outward act of ceremonial washing.  Further, offerings to God may be made by promises.  Thereby one could dedicate property or earnings to God (Corban) to prevent their use by one's parents, but continue to use them oneself.  These secondary traditions obscure the primary commandments of God and obedience to them.  Traditions not from God must never supersede traditions from God or Holy Traditions.  Unlike Holy Tradition, human traditions can prevent people from coming to God."

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man."  My study bible says, "Jesus teaches that nothing is of itself spiritually unclean.  God makes all things good.  Sins committed of our own free will, what comes from within us, defile and make the heart impure."  I don't think there is a more powerful statement in Christianity about faith than this.  There is a relationship to God and Christ in this understanding, and it is how we are situated in that relationship that creates spiritual "cleanliness" or holiness.  My study bible's words contain a multitude of teachings and right orientation to faith in this context:  "God makes all things good."  Righteousness is about our state of being in the heart, in relationship to God and thence to neighbor.

"If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning the parable.  So He said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and it is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within and defile a man."  A note reads:  "All these evil things are not what God created.  We will them; we produce them; they are our sins coming from within us.  They are a perversion of what God has made."

I've had the experience of seeing a kind of practice akin to the example Jesus gives of Corban here.  Money diverted from someone else, illegally and unethically, put into a fund earmarked for donation at the end of a life -- used personally in the meantime.  The hypocrisy involved became a stumbling block, something to be overcome in order to restore faith, to keep it strong in the truth of God.  Jesus' words here aren't just about an incident 2,000 years ago or a practice in His own time and place.  They ring true for us all.  Hypocrisy is always with us.  Human beings constantly seem to put external rules into place that avoid looking at the heart, the true acts of will that go against the word of God, the laws we know very well as ancient teachings about our lives and what constitutes right-relatedness or righteousness.  These are rules against theft and covetousness, murder, pride, foolishness, and all the things Jesus teaches us today that truly defile the heart of a person.  While those things remain untouched, hypocrisy allows a false mask of righteousness to prevail in external show through all kinds of means depending on what we value in our own time and place, and who and what we publicly honor.  One can think of a million ways in which we take pride over some "healthy" or "worthy" practice and fail to note truly our own failings of the heart, or worse, a kind of selfishness that poisons our relationships and even the community.  The very large gift I refer to above has actually had a debilitating effect on community; greed doesn't seem to be exempt from any of us nor our institutions.  What we take away from Christ's love for us today is this teaching summed up in the words of my study bible:  God makes all things good.  A note on the text tells us that the phrase  "thus purifying all foods" in verse 19 is Mark's comment that Jesus has declared all foods clean.  Later on, during one of the first controversies of the Church, Peter would have a vision telling him something similar, and extending that teaching to all people.  Let us remember the power of repentance and God's cleansing power to restore and heal all things, and the place of the heart Jesus guides us to.  That's where our consideration is if we are to be His true disciples.

Be of good cheer! It is I; do not be afraid

 Now when evening came, the boat was in the middle of the sea; and He was alone on the land.  Then He saw them straining at rowing, for the wind was against them.  Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by.  And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled.  But immediately He talked with them and said to them, "Be of good cheer!  It is I; do not be afraid."  Then He went up into the boat to them, and the wind ceased.  And they were greatly amazed in themselves beyond measure, and marveled.  For they had not understood about the loaves, because their heart was hardened.

When they had crossed over, they came to the land of Gennesaret and anchored there.  And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was.  Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment.  And as many as touched Him were made well.

- Mark 6:47-56

In yesterday's reading, we read about the feeding of the five thousand men (and more women and children).  Jesus had drawn His disciples away for rest and talk after their first apostolic mission.  They had gone in a boat across the sea to a deserted place, but people ran on foot ahead of them and anticipated where they would land.  And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd.  So He began to teach them many things.  When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late.  Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat."  But He answered and said to them, "You give them something to eat."  And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?"  But He said to them, "How many loaves do you have?  Go and see."  And when they found out they said, "Five, and two fish."  Then He commanded them to make them all sit down in groups on the green grass.  So they sat down in ranks, in hundreds and in fifties.  And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.  So they all ate and were filled.  And they took up twelve baskets full of fragments and of the fish.  Now those who had eaten the loaves were about five thousand men.  Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.  And when He had sent them away, He departed to the mountain to pray.

  Now when evening came, the boat was in the middle of the sea; and He was alone on the land.  Then He saw them straining at rowing, for the wind was against them.   We've recently read about another incident in the middle of the sea, only that time Jesus was with the disciples.  He was asleep on a pillow in the stern, while a great storm raged on the sea so that the disciples feared they were perishing.  That was when they were journeying across the sea for the first time into Gentile territory.  So this place between territories is an important space, a time of faith, or rather one that requires faith, and it's not the first time they've been there.  This time, however, Jesus has sent them out on their own across the sea.  Once again the elements battle them, or perhaps they strain against the elements -- for the wind was against them.

Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by.  And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled.   "About the fourth watch" of the night would be about 3:00 in the morning, when the "fourth watch" began.  It's a time when nothing seems to make sense and anything can happen; but we note as before their fear and difficulty against the wind.  He sees them and comes walking across the sea.  We can imagine their terror, supposing it was a ghost.  They had no idea what was happening.

But immediately He talked with them and said to them, "Be of good cheer!  It is I; do not be afraid."   My study bible says here:  "It is I, literally 'I am' (Gr. ego eimi), especially used in the Gospel of John, is Jesus' own testimony to His deity.  It reflects God's name as revealed to Moses at the burning bush (Ex. 3:14).   Only God is self-existent, uncreated, the only being whose existence depends on no other but Himself;  therefore, He alone can truly say, 'I am.' "

Then He went up into the boat to them, and the wind ceased.  And they were greatly amazed in themselves beyond measure, and marveled.  For they had not understood about the loaves, because their heart was hardened.    A note here reads, "The knowledge of Christ is a matter of the heart.  When our hearts are illumined by God, they become the seat of divine presence, grace and knowledge.  In all the ascetic writings of the Orthodox Church, the heart is known as the 'seat of knowledge.' "

When they had crossed over, they came to the land of Gennesaret and anchored there.  And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was.  Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment.  And as many as touched Him were made well.  My study bible tells us that Gennesaret is a region of Gentiles, "where many respond to Jesus and are healed."  So faith, once again, makes the connection for the release of grace, of Godly power, God's energies.  Whether in Jewish territory or Gentile, it is faith that makes the difference, the connection to the divine.

It is this place on the sea that is so striking, this unknown place between territories where anything can happen, where the disciples are repeatedly subject to the winds and the waves and the elements of nature that may rise up to challenge them.  It is a kind of territory of the unknown, where chaos can happen.  But now, twice, it is Jesus who has calmed the elements of this "in between" place.  It's like that great place of our faith that may be challenged at any time by the elements outside of our control that are around us, and it is a lesson for us in all ways.  The American writer F. Scott Fitzgerald once wrote:  "In a real dark night of the soul it is always three o'clock in the morning."  I am assuming that he had this passage in mind, where they are on the water and it is about the fourth watch and the wind blows against them.  Christ appears and they do not know it is Him, they take Him for a ghost, they are terrified as they strain against the wind in the middle of the sea and in the middle of the night.  This "dark night" in between times and places is a time of the test of faith, the time of great unknowing and fear, where we may not be in control at all of what is going on around us or even in our lives.  We search for God but we may not even know God is near when God's presence is right there.  It's a terribly powerful symbolism of how at times, even in our faith journey, we can feel completely lost, abandoned, at a lonely terrifying place without help.  But Jesus' presence is stunningly symbolic as well:  God is there, we just might not be able to recognize God's presence.  We may not have the "knowing" to do so; our hearts may need softening, illumination, to learn something we don't know.  And that's a "dark night of the soul."  I can't say I'm an expert in what constitutes a "dark night" in the literature of all theologians and mystics, but I can say that setting out in the ways God may call us may often find us in this place where our faith needs to be stretched, where God is calling us in ways we might find frightful, out of the familiar and into the unknown, into places where we haven't the least idea what will happen.  As apostles, these disciples will be sent out to all kinds of places, to the ends of the earth, to where they know not what they will find as they enter upon mission, to create community in faith, in Christ.  Let us remember we will perhaps all go through such times in faith, those in-between places of fear, and God calls us just as God is as close as a shoulder; even in our fear Christ watches us and is there.  As in this story, Christ bridges everything.